Explanations by Master Cheng-Yan
Subject: Bodhisattvas Vow to Be Great Dharma Teachers (菩薩行願 作大法師)
Date: August.09.2019
“As we practice the Bodhisattva-path by actualizing the Six Paramitas in all actions, we must faithfully accept all the sutras taught by the Tathagata, read and recite them with heartfelt sincerity, seek their essential truth and wondrous meaning and explain their meaning according to the text. Then, we will successfully cultivate the fruit of Bodhi. The Buddha has awakened to the Path and understands the true principles of the universe.”
Be mindful to earnestly understand these words and the meaning they contain. Practicing and upholding the Bodhisattva-path is a vow that we all share. As Bodhisattvas, our spiritual practice is to actualize the Six Paramitas in all actions. This is the aspiration we form, the vow we make. The Buddha already clearly told us in the sutras that He came to this world for one great cause; His goal is to teach us the Bodhisattva Way. [As I] “teach the Bodhisattva Way,” everyone has been diligently advancing. For such a long time we have been mindfully and patiently listening, while at the same time seeking [the Dharma] and seeking to put it into practice. If we want to constantly put it into action, we must reflect on ourselves. Did I take the Dharma I heart today and apply it as I went among people? Have I implemented it in my daily living? As we learn the Buddha-Dharma, it is important that we listen [mindfully]. After listening, we must earnestly contemplate it. After contemplating it, we must put it into practice. We must “listen, contemplate and practice” it. We must always bring our actions in line with the Dharma we have heard. This is the mindset we must have as we engage in spiritual practice. We must listen, contemplate and practice, while simultaneously going among people. As we go among people, it is not about what one person can do for others; [each] person must go out to spread [the Dharma] and encourage and recruit others to share in our same aspiration. This is “concerted effort”. A group with over three people is an “assembly”. The strength of a group can build a city. We often speak of [working in] “concerted effort.” When “the strength” of more than three combines, this is “a concerted effort.” Before concerted effort, we need “mutual love;” cultivating harmony with others [establishes] a spirit of mutual love. To have mutual love, we must be “harmonious”. When everyone has mutual love and harmony, isn’t this “unity”? What are we united with? We are united with the Buddha’s intent. This means converging [our minds] with the Buddha’s understanding and views. Have we always carried ourselves in this way? This is something we must constantly contemplate. “Practice the Bodhisattva-path by actualizing the Six Paramitas in all actions.” We must earnestly contemplate this. Even one simple phrase is closely related to the focus of our practice. So, we must all mindfully contemplate this. To be able to do this, our minds cannot let a second slip away. This depends on our faith. “We must faithfully accept all the sutras taught by the Tathagata.” We must faithfully accept all of the Buddha’s teachings. We must believe in all of them. We must have great respect for all of the Buddha-Dharma’s written sutras.
We should not just causally read the words. The “sutras” are there for us to read, but we must also recite them. Reading means seeing the words with the eyes. Reciting means that even without the words, we can still remember them in our minds. Besides retaining these words in our minds, we must also come into agreement with the words [and ask], “What do these words really means?” We must deeply believe in them to comprehend the sutras taught by the Tathagata. Looking at the words in the sutras, they seem simple; we just read a few words and [are done]. Though the sentences are short, we will never finish putting them to use, even for an entire lifetime. For me, just six simple words alone have taken an entire lifetime. It has been decades, more than half a century, and I have not yet finished my work. Now, “Time is running out.” What has not yet been done is more than what has been done. We must be very earnest about this. Faithfully accepting and practicing [the Dharma] is very important. So, “We must faithfully accept all the sutras taught by the Tathagata.” What we need even more is sincerity, “to read and recite them with heartfelt sincerity.” We must have a reverent mindset as we read the sutras and take every sentence to heart. It is not enough to just read them as if following a schedule. We must engrave the words into our hearts. Then, when our eyes leave the words, we can still “earnestly remember” this sutra. We [must] earnestly remember this sutra passage.
The [wording] of this Dharma, its true essence, is so wondrous. This is very important. Listening to the sutra does not mean, “I have demonstrated my sincerity; when you teach the sutra, I am here every day listening.” It is not just about this. We need to read and recite with sincerity, as well as to “seek their essential truth and wondrous meaning.”
Inwardly, we cultivate sincerity, integrity, faith and steadfastness. With sincerity, we vow to deliver all sentient beings. With integrity, we vow eliminate all afflictions. With faith, we vow learn all Dharma-doors. With steadfastness, we vow to attain Buddhahood.
Aren’t we all like this? As Tzu Chi people, I want all of you to practice sincerity, integrity, faith and steadfastness. From our own hearts, in our everyday lives, in our dealings with people, matter and things, we must always be sincere. “With sincerity, we vow to deliver all sentient beings.” When we vow to deliver sentient beings, our minds must be [singularly] “sincere.” Helping others must be done with sincerity. This is to say nothing of the Buddha’s teaching for us, to go among people and deliver sentient beings. This [requires great] sincerity. Furthermore, “with integrity, we [must] vow to eliminate all afflictions.” This is how sincere our aspiration to deliver all sentient beings [must be]. However, once afflictions and ignorance arise, our minds will not be able to focus, and we will waver or retreat. So, we must work equally [hard] to eliminate our afflictions. Eliminating our afflictions and ignorance requires us to have integrity. With integrity, we will go in the right direction and not be selfish or deviant. On top of this we need “faith” to “vow to lean all Dharma-doors.” The Buddha-Dharma is infinite, and we vow to learn it all. The true path to Buddhahood is infinite. A few simple words contain vast and profound meaning. The path to Buddhahood is very long; learning the Buddha-Dharma takes lifetimes. So, we must make great vows, and we need sincerity, integrity and faith to seek the path to Buddhahood. We must have a sincere mindset, and “with steadfastness, vow to attain Buddhahood.” To seek the Buddha-Dharma, we make great vows. Thus, we inwardly cultivate the Four Great Vows. Our Four Great Vows must begin with “sincerity, integrity, faith and steadfastness.” Without “sincerity, integrity, faith and steadfastness,” we cannot put our great vows into action. We must sincerely read and recite [the sutras] and seek to diligently advance. “To explain their meaning according to the text” means that we [use] the text to explain their wondrous meaning. Thus, as all of us read [aloud], look at and listen to the sutras, we must “explain their meaning according to the text.” The meaning of the principles is very profound. Only if we are able to understand them can we “successfully cultivate the fruit of Bodhi.” If we are unclear of the meaning within, then how can we successfully cultivate the fruit of Bodhi? We must clearly understand the meaning so that we can be sure of our direction. Only when we are sure of our direction can we walk the Bodhisattvas’’ direct path. This is “the fruit of Bodhi.” Thus, “The Buddha awakened to the Path.” This is “understanding the true principles of the universe.” The Buddha’s awakening allowed Him to comprehend. The Buddha’s awakening allowed Him to comprehend the principles of all things in the universe. This is also what we must learn to do. We must not be superstitious; we do not seek for someone to protect us. We are seeking to attain the principles the Buddha awakened to. The principles that the Buddha awakened to contain all the truths of the universe. So, dear Bodhisattvas’, as we learn the Dharam, I strongly stress to everyone that we must study the Buddha’s path to awakening. Studying His path to enlightenment [means learning] all true principles of the universe. The true principles of all things in the universe are not far from us. They are all around us in our spiritual practice. We begin with what is beside us. The way we treat people matters and things must [always accord with] the principles. Thus, [they are part of] our everyday lives; They [extend] as far as the corners of the earth and are as close as the ground beneath our feet. Everyone, please mindfully seek to comprehend this.
The previous passage says, “When all bhiksus and bhiksunis read and recite the sutras or teach them to others, the Dharma teachers who abide here will be able to hear all of this.”
We must be very mindful of this. Even if we are monastics who have vowed to learn the Bodhisattva-path, we must make an effort to mindfully read and recite the sutras. Our reading and reciting must be in earnest. As we just discussed before, when we read and recite, we must “explain the meaning according to the text.” We must deeply enter into its meaning and seek to comprehend the Buddha’s [true] intent. So, in this way, we must read, recite and then make vows to go among people, appeal to them and transform them; Transforming and rescuing sentient beings are the duties of each and every one of us. This is how we “teach [the sutras] to others.” After listening to the sutras, all of us can quickly make vows and put them into practice by going among people and asking everyone to join in as we go out to serve. “Serving others” is the Bodhisattvas’’ spiritual training ground. And what about Dharma teachers? They are monastics, who have left the lay life to focus solely on the path. They listen, recite and teach the sutras, and they also make vows to teach and transform all sentient beings. Thus, these Dharma teachers “abide here,” in this place; where is this place? As I have been telling everyone for several days, it is [in] our minds; our minds are our spiritual training ground. If we can continually read and listen, after reading, listening and reciting the sutra, we should take every sentence to heart. Then wherever we go, whatever we are doing in silence, action or stillness, [becomes] our constant spiritual training ground. This is because we have the Dharma in our minds. This is having “Dharma teachers abide here”. As long as the Dharma is in our hearts, our spiritual training ground will be wherever we go. This is what is meant by “Dharma teachers who abide here”. Everyone must listen and take in [the sutras]. Even if we are at work, wherever we go, our spiritual training ground will follow us; this is our spiritual practice. [Whether] we are interacting with others and teaching others the Dharma in silence, action or stillness, these are all our spiritual training ground. So, in this way, if we can keep our bodies and minds in the Dharma, then we will hear all the sounds in the world and be able to understand them well. Unwholesome or evils sounds are the appearance of afflictions. Good sounds have a beautiful appearance, and our hearts must converge with them. We must eliminate the evil and keep the good; we must uproot all that is evil and remove it from our minds and keep the good, engraving it onto our hearts. This is [how we both] “learn the Buddha-Dharma” and also “spread the Dharma”. We must be mindful of this.
After this, [the sutra passage] says, “Also, when all Bodhisattvas read and recite the teachings in the sutras, teach them to others, compile and explain their meanings, they will be able to hear all these sounds”.
This sutra passage says, “Bodhisattvas, for the sake of sentient beings, explain the meaning contained in various teachings and principles. This is “explaining the meaning of the Dharma”. They teach the principles and explain their meaning. “They may compile and compose [commentaries] on their common meanings”. Then, after we hear it, we are able to teach and explain it to everyone. If there is no one to teach it to, we must mindfully and earnestly write down the insights we gain from listening. We use our insights, perhaps from [several] passages, to share the key points with others. Or we can connect the whole passage by analyzing its meaning and then writing down our thoughts.
From the sutra passages, after reading them or listening to them, we gain insights. Our thoughts can then be compiled and published as a book.
Bodhisattvas explain the meaning of the Dharma for sentient beings. They may compile and compose [commentaries] on their common meanings to clearly analyze and explain them. They do not discriminate between different types of sentient beings, but form great aspirations to benefit them all. The four kinds of disciple are all considered to be Bodhisattvas, awakened sentient beings. They reverently read, recite and uphold the Dharma, and they can also teach it to others, compile its essential meaning and explain the [Buddha’s] understanding and views within the sutra treasury.
If we can write down our insights and what we understand from our realizations, even [writing] a portion of them sown is good. This is our understanding from today; by simply reminding ourselves to be vigilant, we can also share these thoughts with others.
Take for example this young man, Li Renfu. He listens to the Dharma every day and [uses it] to compose a song. Every day, he uploads [his notes from listening to the Dharma]. This is his promise with me. I hope that he truly has the perseverance to continue this. Perhaps in the future, when it comes to the Lotus Sutra, in addition to just words, we will be able to hear his insights. This is also possible, to sum it up, we must be mindful. We can use any method to share with others. We can sing, read or recite; all of these are ways to share with others. We teach others section by section to help them remember it by making it easy to remember and easy to read. [We can do] all of this compiling a summary. Long compilations can become a book; this is what a commentary is. We should carefully compile everything together. Even our own creativity can be published as books to clearly explain [the Dharma]. “They do not discriminate between different types of sentient beings”. This is [for us] to use sincere and reverent minds to transform sentient beings. Transforming sentient beings with sincerity is just talking about humans. We must teach everyone to love and protect life. This is not limited to just our pets. Besides pets, we must protect all living beings. We must love all living beings, but not dote on them. People today keep pets and are obsessed with them. This is also not right. Sentient beings and humans alike must all be loved. How do we love them? We must cherish and protect [living beings]. [If] we love and protect them, then we cannot allow them to be brutally killed by humans.
Now, we are continually promoting a plant-based diet and the precept of not killing. Only by not killing can we save the world. To put it simply, because our climate pattern now is abnormal and there have been extreme changes in the climate, this has caused natural disasters in many places. Scientists have already begun to make the appeal that, in order to stabilize the climate, it is up to how each of us lives. Everyone needs to change to a plant-based diet.
This is the only way to save the world. We must all be mindful to form great aspirations” in order to “benefit all [beings]”. This is very important. Therefore, we must go among people with sincere minds to transform sentient beings; we must love and protect all living beings. So, “cherishing all life with respect and love” is our direction. “The four kinds of disciples are considered to be Bodhisattvas, awakened beings”. The fourfold assembly we are now discussing refers to the bhiksus, bhiksunis, upasakas and upasikas. There are two monastic groups and two lay groups. Listening to the Lotus Sutra is something that everyone must learn [in order] to become “awakened beings;” it is how we learn [to form] great aspirations. We must open our hearts to form great aspirations which can encompass the universe, with love for all sentient beings on earth. This is [what makes] an “awakened being”.
So, forming these kinds of aspirations to willingly learn the Dharma of awakened beings is the Bodhisattva Way. It is by “reverently reading, reciting and upholding the Dharma” that we [learn to] form great aspirations. If we read the sutra like this. We will naturally have reverent minds. We do not think, “Time is up; I need to leave”. We cannot simply maintain the appearance [of a spiritual practitioner]. Our intent is expressed through our appearances. If we do not put our hearts into it, merely the appearance itself is useless. Thus, in our minds, we must form the intent of an awakened sentient beings by learning the Buddha-Dharma. We must reverently read and recite the sutras and then uphold the Dharma. Not only [must we] uphold the Dharma, we [must] also “teach it to others“. This is very important. We must be able to have tranquil and earnest contemplation to “compile its essential meanings, the most essential ideals contained within it. This is “explaining the [Buddha’s] understanding and views within the sutra treasury are very profound. When we are able to understand and see them, this is entering the Buddha’s understanding and views. Entering the sutra treasury is equal to entering the Buddha’s understanding and views. So, we must be very mindful.
They will be able to hear all these sounds: From their actions [we learn to] teach all the Bodhisattva practices and further cultivate the Six Paramitas. When it comes to all these sounds, the Dharma teachers who abide here will be able to hear all of this.
They will be able to hear all these sounds, which means “from their actions, [we learn to] teach all the Bodhisattva practices”. This is because the Buddha has taught us to follow all good sounds. As we have continually said, even if someone harshly reviles us, we must still change [our perspective] and [view them as] teaching us the us the Dharma.
We say, “In a group of three, I will find my teacher. Select other’s good qualities and follow them, know their bad qualities and avoid them”. If someone’s tone is so coarse and loud, when we observe this, we also need to learn from it. What can we learn? We can learn what a bad attitude is and to be vigilant and reflect on ourselves. We cannot be like this. “This person is also teacher. They use their appearance to teach us.
So, we must remind ourselves to be vigilant and not use a harsh and loud tone toward people. Because this person gave us a very troubling impression, we do not want to use this kind of tone and give [this same] troubling impression to others give [this same] troubling impression to others. So, they are also our teacher. We must earnestly follow their sounds to know how to carry ourselves. We must find ways to change ourselves. “From their actions, [we can learn]. No matter what kind of attitude this person has, [they provide] a lesson for us. How do we truly teach the Bodhisattva Way? Those who have patiently guided us are the people we truly need to learn from. We [must] learn from what they taught us, for they have taught us to practice the Bodhisattva Way. There are the people, including ourselves. There is our self, a good teacher and a bad teacher. These two teachers are both considered our virtuous friends, for they teach us [in their own ways]. We must then choose the good and follow it. By choosing the good attitude, the attitude we should not have [serves as an example] to teach and remind others what none of us should do. This is why, in the Buddha’s teachings, He taught about virtuous and evil phenomena. We talked about this a few days ago. Evil phenomena have obvious appearances. Subtle and intricate teachings are virtuous Dharma. We have already talked about this. The Buddha came to this world to teach the Bodhisattva Way. He wanted Bodhisattvas and Buddhist practitioners to clearly discern good from evil, to know what evil is and what the appearances of evil look like. This is virtuous. Virtuous principles are like this. The Buddha also came to this world to teach about good and evil and to help people understand them clearly. So, [He] “teaches all the Bodhisattva practices and further cultivates the Six Paramitas”. This helps us to understand what the appearances of suffering in this world look like. When people accumulate so much evil, it results in the fruits of suffering. Only by giving rise to unwholesome phenomena do we have the fruit of suffering. Hence, we must work hard to mindfully [maintain] a virtuous direction. Cultivating virtuous Dharma produces fruits of goodness, the fruits [by which we] become. Bodhisattvas [who can] attain Buddhahood. Thus, the Buddha painstakingly taught us to enter into the practice of the Six Paramitas, [which are] giving, precepts, patience, diligence, Samadhi and wisdom. This is how He patiently taught and guided us. “When it comes to all these sounds, the Dharma teachers who abide here will be able to hear all of this”. This is what the Buddha teaches us. We hear the sounds of good and evil in the world, and by talking them into our minds, we can [attain] an even clearer understanding. We understand that following after evil will result in suffering, while following goodness results in the attainment of Buddhahood and becoming a Bodhisattva. This is what the Buddha teaches us.
When Bodhisattvas engage in spiritual practice, they gain all merits and virtues by actualizing their vows and serving as great Dharma teachers. In this way, they are able to skillfully safeguard the Tathagata’s Dharma-treasury. With their infinite skillfulness, wisdom and eloquence, they can expound the Dharma to the assembly, helping all sentient beings attain great peace and joy. Thus, they are called Dharma teachers.
Bodhisattvas gain all their merits and virtues in spiritual practice and actualizing their vows. After hearing [the Dharma], we must definitely put it into practice. If we do not put it into action, we are not considered Bodhisattvas. So, to put the Six Paramitas into practice and actualize them in all actions, we must cultivate our minds and practice them among people. With our inner cultivation, we must then go out and help people. By practicing these through our actions, these merits and virtues [come from] acting on our aspirations and vows to become great Dharma teachers. Monastics are also like this. They go among people to help them. This is like our continual appeal to “never forget that year”.
On Da Ai TV, we saw [mush] footage from the past, [like] the great flood in Southern Taiwan. A group of our resident monastics went out to care for people. They did not go out dressed in fine robes just to pat people on the shoulder. That was not it at all. We saw [the monastics] wearing short coats and rainboots. They also took up shovels and scooped mud along with everyone else. They took up brooms and buckets and worked together with people to clean the survivors’ homes. Every time I see things like this, I have great praise for them. I admire the spiritual practitioners in our spiritual training ground. In Tzu Chi, we take action. The Jing Si Dharma-lineage inwardly cultivates sincerity, integrity, faith and steadfastness. In every Tzu Chi event, we [practice] loving-kindness, compassion, joy and equanimity. When sentient beings are suffering, we exert physical effort to help them. This makes me very joyful, and I praise [everyone]. So, this is how we engage in spiritual practice. These are the merits and virtues [we attain]. “When Bodhisattvas engage in spiritual practice, they gain all their merits and virtues by actualizing their vows and serving as great Dharma teachers”. When I think of this, I think that they are true, great practitioners. We must regularly guard our precepts and earnestly engage in spiritual practice. When something happens to sentient beings, we go among people to serve. I admire everyone so much for this. So, “In this way, they are able to skillfully safeguard the Tathagata’s Dharma-treasury”. This is the Tathagata’s Dharma-treasury. The Tathagata’s Dharma-treasury is the Tathagata’s understanding and views. “By means of their infinite skillfulness, wisdom and eloquence, they can expound the Dharma to the assembly”. This is how we continuously put [the Dharma] into action among the assembly. After hearing the Dharma, we confirm it through matters and things. After matters and things confirm the principles, we can then say, “Thus, have I heard” is not only in the sutras, nor is it just society’s opinion; no. This is saying that the spirit of the Dharma is truly in this world. In this world, we are able to see a big group of Bodhisattvas. The path of Living Bodhisattvas is putting [the teachings] into practice. We work together, combining our strength to accomplish this with everyone. This is the True Dharma. The Buddha, in order to seek the Dharma, also acted as a servant to others. This is all recounted in the sutras. Thus, “In this way, they are able to skillfully safeguard the Tathagata’s Dharma-treasury”. “They can expound the Dharma to the assembly, helping all sentient beings attain great peace and joy”. Hearing this should help everyone to put their minds at ease and feel very joyful. If we are also able to do this, we Bodhisattvas, we Tzu Chi volunteers, have taken action with our own strength. If we hear people say, “Oh, what we are doing is in accord with the Dharma in the sutras!” Then, they will feel assured. There is a principle behind it, [which forms] a path for us to follow.
It is like in 2019 when Tzu Chi volunteers crossed over mountains in Myanmar to distribute seeds to over 40,000 households. We saw how over 40,000 households were able to sow their paddy fields and gain an abundant harvest. Thus, we [could be assured] that so many people would be able to benefit. This group of Bodhisattvas crossed over mountains. It was such a long and arduous journey, and they did it for 15 continuous days. Think about it. Aren’t they Great Bodhisattvas among us? They did more than just distribute [seeds]; they also brought my words along and shared them with everyone. They gave them actual material goods, as well as abundant spiritual nourishment. The volunteers shared [the Dharma] with them, growing their wisdom-life and giving these sentient beings great peace and joy. The locals now have a source of livelihood, and their hearts are also very joyful. In this way, these Bodhisattvas already fulfilled [their mission] and can be “called Dharma teachers”. This is using their bodies, not just appearances. They are Bodhisattvas because they act from their hearts.
So, in terms of Bodhisattvas, these four kinds of disciples can all be called Bodhisattvas. “The ultimate true principles are beyond the reach of language and are thus indescribable”.
The ultimate true principles are beyond the reach of language and are thus indescribable. They end where thought begins, and are beyond the reach of thought or expression. Thoughts ebb and flow, changing in an instant, impermanent. The mind moves like a floating cloud.
It is true. The principles no longer need words. We must practice them with our actions. Chan Buddhism says, [Principles] are beyond the reach of language.” Without saying it, we are able to understand it. Is it right to just understand it? Once we understand, we must put it into practice; otherwise, how will we walk the Bodhisattva-path? We must actualize the Six Paramitas in all actions. The Dharma of Six Paramitas must be attained by putting them into practice. “They end where thought begins.” After we serve, we have already set it aside. We must be very earnest when we are serving. Now, when we serve others, we give with the love of gratitude and respect. After giving, we must return [to ourselves] without lingering attachments. We return from that place [only] with joy. [People] are living in peace and happiness, while we return filled with Dharma-joy. If we do this, “[principles] end where thought begins, beyond the reach of thought or expression.” We do not just think about it and that is it. The true, profound Dharma taught by the Buddha is not [accomplished] by just thinking. It is not attained by just speaking, no “Thoughts ebb and flow, changing in an instant, impermanent.” This is how it is expressed in written language. In fact, it can only be written like this for everyone to comprehend it. It is in our hearts and minds. As I am now speaking to everyone, as I finish every sentence I say to you, my mind cannot linger on the previous sentence if I am to continue on to the next sentence. So, our thoughts must continue to ebb and flow. Only then are we able to continue on. It is like a “second” [in time]. If time does not pass like this, we will be unable to live our lives. It is the same principle. This is how our thoughts ebb and flow, and in every instant, they change in impermanence. This is how we are continuously transformed. Words are continually spoken. Time continues to pass. The dark day has already become bright. It seems “the mind moves like a floating cloud.” Our day is bright. If a cloud appears, it is simply floating by, and it will also pass. It is the same as our hearts, which follow after this cloud.
Clouds leave no trace behind them. It is the same meaning. Everyone must mindfully seek to comprehend this. These words are all very simple. But to enter into the principles, we do not need to think or debate them. We must go out and put them into practice. Only then will we truly comprehend them. Only when we have our feet on the ground can we comprehend what we put into action and how we feel being in that place. So, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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