Explanations by Master Cheng-Yan
Subject: Listening to, Accepting and Applying the Dharma (聞法受用 如薰衣香)
Date: August.22.2019
“The various fragrances represent the Fivefold Dharmakaya, 1. The fragrance of precepts. 2. The fragrance of Samadhi. 3. The fragrance of wisdom. 4. The fragrance of liberation. 5. The fragrance of liberation’s understanding and views. When we listen to the Dharma, accept and apply it, it is like a fragrance that permeates our clothes.”
We hope, during this time, everyone can take the Dharma to heart and put it into practice. This is our goal in listening to the Dharma. When speaking of “various fragrances,” we already know that this refers to all virtuous Dharma. Virtuous Dharma is compared to fragrance. These many virtuous [teachings] are compared to fragrance. In fact, this is just like how, as we learn the Buddha’s teachings, we must dedicate ourselves to learning the Way. How do we open the path? How do we pave the way? It is by learning the Buddha-Dharma that we begin to [learn] the direction of the path.
So, here, in this passage, “various fragrances” is an analogy for “the Fivefold Dharmakaya”. We learn the Buddha-Dharma to understand and realize our true nature. We must first train our minds [and understand] that all virtuous Dharma begins with these five. The most basic precepts for all Buddhist disciples are the Five Precepts. For lay Bodhisattva-practitioners, as well as us monastic Bodhisattva-practitioners, we must all form great aspirations. We must [abide by] the Five Precepts and practice the Ten Good Deeds. So, to be able to practice the Dharma of the Five Precepts is [to practice] all virtuous Dharma. Not only should we not kill, but we should also protect life. We must broaden [our love for all] life.
In the past, we would [often] talk about “gratitude, respect and love.” This is what Tzu Chi volunteers would say. We must have gratitude, respect and love. What about now? To emphasize this message, [I say], “Cherish all life with love.” All living, moving beings have Buddha-nature. We should respect and love [all] life. A few days ago, we spoke of obvious and intricate [appearances]. Most obviously, [we must] “not kill”. [But] on a more subtle and intricate [level], [we must] free and protect living beings. But how do we free and protect life? This is even more subtle and intricate. [So], protecting life is just one example. What about illness? When people are sick, how do we “free” them? To free them, we have to treat them so that they can recover and lead a healthy life. This is like seeing a live [fish] at the market and buying it to set it free. We must not buy [animals] for the purpose of life release.
In the past, there was a period of time when some people wanted to accumulate merits, so they would tell the fishermen, “I want to order 50 pounds for tomorrow. Please prepare 50 pounds for me. What do you need it for? I am buying it for life release.” Usually, fishermen do not prepare such a large amount and often catch [only] enough to sell. But, to accumulate merits, these people asked them, “Prepare another 50 pounds for me.” So, they had to catch more [than usual]. However, when a fish leaves the water, it is like us humans being separated from air. In our daily evening recitation, [we recite], “Like fish with a little water, what joy have we.” In our recitation, we will chant this part of Samantabhadra Bodhisattva’s Verse of Admonition. As we live from day to day in this world, we have air to breathe. This pure, clean and good air [is what] we use our noses to breathe in. [Then], the unwholesome and turbid air [from inside our bodies] is breathed out. We humans rely on air to live, just like fish in water; they rely on pure and clear water to live. If the pure, clear water is polluted, as we often see, the fish of an entire stream or an entire river will turn over on their bellies. In those cases, the water is polluted; it is very dirty and very contaminated. The fish are unable to live, so they pass away. It is similar to what we are talking about now, about air pollution and extreme climate [change]. It is the same idea. So, we must protect life and free life. We must give them a very good environment. We should not, for the purpose of accumulating merits, go and catch birds and fish, only to then let them all go. When we catch fish for life release, the fish suffers greatly from being out of water. It is like us humans not having air; it is the same kind of suffering.
In 2019, in Taipei, we saw a group of volunteers coming back from Myanmar to share about how they distributed grain seeds to more than 40,000 households. Before distributing the grain seeds, they first distributed mung bean seeds, and before distributing mung bean seeds, they went to assess the disaster. What was disaster there? They had experienced severe flooding. We knew this, so we quickly took action. Tzu Chi volunteers from across Malaysia offered to go to Myanmar and assess the area. Of course, Bodhisattvas from Taiwan also wanted to go, so they went to assess the disaster area, [too]. One day as they were walking on the road, in a small village, they saw a person who had a string of things in his hand. What was [on] that string? They were fish. The fish were not in a basket. The person had used a wire to string together every single fish through its head to make a string of fish. The fish were still [moving] and struggling. Mr. Huang Qiuliang was heartbroken upon seeing this. He then asked, “How much is this string of fish? I will buy it from you.” [The man] said, “That will be 2000 Burmese kyats. Okay, I will buy it from you.” The fish seller then said, “Are you buying the fish to release them?” “I am buying them for life release.” [The seller replied], “[But] this string of fish will not survive.” Mr. Huang then said, “They are still alive; they are still struggling.” “[But] I have already pierced their heads with a wire. Even if you buy them to release them, they will not survive.” [Mr. Huang] then asked, “Why did you catch them?” [The villager] said, “Tomorrow is the 15th of the lunar calendar. I need to make offerings.” Upon hearing this, [Mr. Huang] felt it was ironic, but he also felt helpless. This was a story they shared after they came back from assessing the disaster for the first time. This was the situation that they saw. When it comes to life release, we must protect the natural environment and keep it clean so that beings in the area can live well. This is protecting life. We must keep the water clean and not disturb various living beings. We must let them live peacefully and safely. This is called “protecting life.” To leave them with a way to live is [a better way to protective] “life release.”
Tzu Chi for example, does not encourage people to buy [living beings] from the market [for the purpose of] life release. Instead, we encourage the building of hospitals. Everyone must know that nothing causes greater suffering in life than illness. Of the eight fields of blessing, treating illness is foremost. Because of this, although it is very hard work, after overcoming many challenges, the first Tzu Chi hospital was established in Hualien. This is a great environment for “life release” and protecting life. This provides people with peace and the ability to resume their functions in life and so on. This is protecting and freeing life. We should not encourage people to buy just for the purpose of life release. People sometimes buy a lot of [fish] and slowly carry them toward the river to pour them into the water. [By that time], many have already turned belly-up. This is torturing them. This is a deviant concept of life release. The Buddha encourages us to protect [all] life. All living, moving beings have Buddha-nature. We must respect all life.
So, we must “cherish all life with gratitude, respect and love.” In our relationships, we must “create blessings together with harmony and reverence”. We must keep reminding ourselves to respect life and to encourage others to become vegetarian. If we do not eat [animals], others will not kill them. If there is no killing, then there is no need to raise so many animals in such an unnatural way, which causes them to suffer intensely. They are isolated in small spaces, unable to roam freely outside. This is [completely different] from their [natural] environment. People raise them to sell to people to consume. People raise them for others to eat. These animals go through unbearable suffering! We must put ourselves in their position. So, first, there is “the fragrance of precepts,” [which refers to] upholding the precepts. When upholding the precepts, we must thoroughly understand their content. The precepts include protecting life, which includes [protecting] the environment around us. When it comes to living beings’ environment, we must all protect it and keep it clean so that they [can live] in a nice environment. It is [the same] for us humans. For people to live, we must have a good quality of life. It is the same idea. Thus, the fragrance of precepts contains many principles. When it comes to the precepts we must uphold them in our daily living, and we must mindfully seek to comprehend them. If we can refrain from killing and instead do many good deeds, we will cultivate compassion in our hearts and put all kinds of virtuous Dharma into practice. This is called “the fragrance of precepts.” When we gather the virtuous deeds of upholding precepts, this is referred to as fragrance, the fragrance of precepts. The second [of the fragrances] is “the fragrance of Samadhi.” As we have already mentioned [we must practice] all kinds of precepts, Samadhi and wisdom. We have already spoken about listening, contemplating and practicing, which all help us to focus our minds. What is the purpose of people coming to this world? It is to benefit [other] people. This is the mission in our lives.
We must be able to realize this sense of mission, [our] mission in this world between the heavens and earth, and not be afraid of difficulties. In these present times, we are able to help others. In the present times, there are layers of many kinds of difficulties we must overcome. We should not be afraid of hard work but instead, focus the power of our minds and begin to form aspirations and make vows to transform all sentient beings. Lifetime after lifetime, our hearts must remain unchanging. This [takes] determination.
For the sake of our environment, [in 2019], two of our staff members went to Kenya, which is in Africa. [To address the issue of] extreme climate change, the United Nations held another meeting there. Of course, apart from matters related to climate change, women in that area face great inequalities, so [they also discussed] how we could elevate the importance and status of women in the society. [To speak on] these principles, we invited two Bodhisattvas from Mozambique and Lesotho, who have both undertaken Tzu Chi’s [mission] in Africa. [They shared] how they teach women in this area. In their communities, in those villages, they serve such great roles [by] working to help people and teach people. They [often] encounter thousands of people. This is how women can exercise this kind of power, not only in their families, but also in society. They can elevate [the status of women] and help women to be valued by society. This is also helping people in society. This is very hard work; to go from [one place] to [another] takes more than 20 hours by plane. In particular, the society [there] is in constant turmoil. There was a group of staff from the United States who had also arrived. It was very hard work and very challenging. Unafraid of the hard work, they went there to talk them about [how to sort] “trash” and [that some “trash” is actually] recyclable. How can trash be considered recyclable? How do we recycle this [materials]? What value do they have after they are recycled?
So, in this way, these great principles, [even regrading] trash, are what they [shared with the people there]. This required going through many difficulties, and these difficulties required [them] to focus their minds with the power of Samadhi. We must do lots of research and overcome many difficulties before we can accomplish [the task] with the power of Samadhi. Then, by [interacting] with people in the world, there is nothing in the world that we cannot do. As long as we focus our minds and put our hearts into doing it, we are able to do it. When we [take on these qualities], this is “the fragrance of wisdom”. Apart from focus and concentration, mindfulness is also needed to overcome various challenges. In a land with different ways of life, there were layers of challenges to overcome, such as the language barrier. When we went to that place, we had to exercise great abilities. Without wisdom, how would they have been able to do this? We had plenty of materials to display and allowed them to see the final products. We also showed them how, in Lesotho and Mozambique, they have worked with great success. We must also show them these images. The things we have created have all been proven [effective] with evidence. This is called wisdom. For those things that must be done, we have the wisdom to do them. Thus, these are called “the fragrance of precepts”, the fragrance of Samadhi and the fragrance of wisdom. [We gathered] these virtuous phenomena and put them on display. This is the fragrance of precepts, Samadhi and wisdom. What about the fourth [fragrance]? It is “the fragrance of liberation”. We must liberate [ourselves], for life is full of suffering. We continue to do evil deeds because of afflictions and ignorance, which causes the world to [experience] extreme changes in the climate, which have already begun. This has created very many disasters. Every day, we have meeting until very late. Once we finish a meeting, several of our staff will be waiting there for me to tell me more things. “Today, this and this country had a large storm, a large fire or a flood”. Disasters constantly happen around the world. When will we need to prepare for the next disaster relief [mission]? Will it be locally? Or will we need to gather together to go to a particular country?
You see, there are so many disasters. People say that these are natural disasters, but we must understand that natural disasters are caused by humans. Humans have accumulated [collective karma] by polluting the earth, [which in turn] causes air pollution [which] is so severe that it has led to extreme changes in climate. This process is very subtle and intricate. It is not something that has happened within three or five days, or [even] three to five years. This has been [building] for several hundreds or thousands of years. Over this long period of time, the ignorance of humans has accumulated. During the Buddha’s lifetime, humans were already like this. This is why the Buddha continuously wanted to [help] people eliminate their ignorance. All disaster begin from human ignorance, which [has accumulated] over a long period of time. [All this time], the population has exploded, which has severely damaged the earth. This is why the pollution of our atmosphere has become so severe, which has already become a [major cause for] concern internationally.
[In 2018], in Poland, we attended a United Nations conference. All the scholars [in that meeting] came to the conclusion that, in our daily living, everyone must eat more vegetables and less meat and promote vegetarianism. This is something that we Buddhists have always encouraged. Now that the United Nations has called for this, too, it is more [important] than ever that we eliminate our craving for the taste [of meat]. We must restrict our cravings for taste. “Oh, but abstaining [from meat] is impossible!” [This mindset] is due to our afflictions, the greedy cravings of our tongues and mouths.
In fact, grains and crops are very nutritious. [Eating] animals like these only [feeds] the sensation of craving in our mouths. People’s habits have become like this [due to] ignorance. When it comes to ignorance, just the [negative] karma of our mouths is already difficult to eliminate. How can we be liberated? Even just [the karma of the mouth] is very hard to liberate ourselves from. We must practice precepts and Samadhi [in order to] settle our minds. Only with wisdom can we be liberated. We do not have to speak about this too deeply; can we [eliminate] just one kind of [karmic affliction] in our lives? This requires us to know how to eliminate our ignorance and afflictions. Just eliminating one kind of [affliction] is hard, so we must all raise our awareness. This is not to mention that, when the Buddha wanted us to eliminate our ignorance, this also included [this karma of the mouth]. Ignorance is a state of mind. We cannot see states of mind, but everything we manifest through our actions creates karma. Creating karma and receiving retributions is the cycle of [karmic] cause and effect, [which causes] much suffering.
We spoke a few days ago about fragmentary samsara and transformational samsara. Once we become liberated, then our cycle of samsara [will end]. This is very subtle and intricate. So, fifth is “the fragrance of liberation’s understanding and views”. We are already able to be liberated, but most important are our understanding and views. [Having the right] understanding and views means that we are not blindly saying, “If we do not kill living beings, then we will not fall ill, so I will not kill living beings, I will just buy [animals] to eat them.” This [kind of view means] we only seek momentary liberation by not [directly] killing. However, we still have not clearly understood the subtle, intricate principle behind this. [Such a view] is not right either! We must have an intricate understanding. We must have common understanding, common vision and common action. So, when it comes to the liberation that the Buddhist teachings speak of, as we mentioned, this refers to eliminating our afflictions and ending [both] fragmentary and transformational samsara so we can become liberated.
However, to be liberated, we need wisdom; we must have true wisdom. All sentient beings, all living, moving beings, are equal. We must completely eliminate our afflictions and ignorance until it is completely gone. We can explain this [easily] using words, but it is very difficult to [truly accomplish]. “The perfection of liberation [and] liberation’s understanding and views” is something we often read about in the Sutra of Infinite Meanings. With “precepts, Samadhi and wisdom, we must attain liberation and liberation’s understanding and views. We have talked about it repeatedly, so everyone should know this.
“When we listen to the Dharma, accept and apply it, it is like fragrance”. These days, we have been talking about “smell”. From the air, we breathe in various scents, [both] fragrant and foul smells. The sutra [speaks of the ability to] smell very extensively. What we can smell is the fragrance, and the fragrance we speak of refers to all virtuous Dharma. By explaining in this way, we can explain the merits of our nose-roots. So, everyone must be very mindful. We must use our noses to smell. [The same word in Chinese] is used for taking in [sense objects] with both our ears and noses. In fact, the [good] fragrances we smell with our noses are also virtuous [phenomena], which we can then take in and understand. The virtuous Dharma is like a fragrant plant. When our clothing is near a fragrant plant, our clothes will naturally become fragrant, too. This is very important. [In discussing] the functions of the nose-root, I have shared these matters with everyone. We use our nose-root to [sense] the air [in] our surrounding atmosphere. [Whether] it is the atmosphere between people or the climate of our world and so on, what has accumulated for it to become like this? How can we understand it and change it back? We must find a way to do this. When listening to, teaching and passing on the Dharma, the matters [that we discuss] must be applied to our present [situation]. We must apply the Buddha-Dharma to treat the problems of this age. This world is ill, so we need to use the Dharma-medicine to treat it. This is the Dharma, the medicine of the Dharma. When we find out that there is an illness, we must use the Dharma to treat it.
Reading the sutra passage, it says, “When it comes to all the scents emitted from that convergence of heavenly fragrances, they will smell and know them all”.
When it comes to all the scent emitted from that convergence of heavenly fragrances, they will smell and know them all. They will also smell the bodily fragrances of heavenly beings, such as the fragrance of Sakro-devanam Indra in his supreme palace as he enjoys the pleasures of the Five Desires….
As we read through the previous sutra passages, [we saw that] there are various kings of fragrances, very many [of them]. Whether they are far or near, we cam smell them. “They will also smell the bodily fragrances of heavenly beings.” We are able to smell the fragrances of heavenly beings, such as the fragrance of Sakra-devanam Indra in his supreme palace as he enjoys the pleasures of the Five Desires. Even when Sakra-devanam Indra and heavenly beings are enjoying and playing in his supreme palace, we are able to smell this fragrance, too. This is explaining why it is that are able to enjoy this blessing and have this fragrance. This is “the fragrance of many virtues”. Due to the accumulation of many, many virtues, they are able to enjoy these heavenly blessings. This accumulation must happen in the human realm; only with these causes, conditions and blessed retributions can they be born in the heavens.
The next sutra passage [talks about] “his fragrance as he expounds the Dharma in the Hall of Wondrous Dharma for all the heavenly beings of Trayastrimsa Heaven, his fragrance as he plays in those gardens [and] the bodily fragrances of other male and female heavenly beings. They will be able to smell them all from afar”.
We can understand most of this by reading it. If we can understand what we read before, then reaching this part, we will have an even deeper understanding. When it comes to the Hall of Wondrous Dharma, we have said that this Hall of Virtuous Teachings is where [Sakro-devanam Indra expounds the Dharma] for heavenly beings of Trayastrimsa Heaven. One day in Trayastrimsa Heaven is nearly a hundred years [in our world]. How far is it from the solar system, from [our] Earth? The farther it is, the greater the difference in time. This is in Trayastrimsa Heaven, where the lifespan of people is very long. The lifespan of people there is 1000 years. And what about our [lifespans] in this world? As we can see, these are their heavenly blessings. Thus, “The heavenly lord Sovereign Sakra,” in the Hall of Virtuous Teachings, “teaches the wondrous Dharma to all heavenly beings”. All heavenly beings already have blessings, yet he will still teach them the Dharma. What Dharma will he teach? He will continue to teach the Ten Good Deeds.
…or his fragrance as he expounds the Dharma in the Hall of Wondrous Dharma for all the heavenly beings of Trayastrimsa Heaven: The heavenly lord Sovereign Sakra, in the Hall of Virtuous Teachings, teaches the wondrous Dharma to all heavenly beings. This includes the Five Precepts and Ten Good Deeds.
“The Hall of Wondrous Dharma is also called the Hall of Virtuous Teachings”. [To be able to] teach there, one must uphold precepts and practice good deeds. In the heaven realm, there is also “the Four Days of Observance” when they uphold the vegetarian precept. Which days do they uphold the vegetarian precept? On the lunar calendar, it is the first day of each month, the eighth day of each month, the 15th day of each month and the 23rd day of each month. These are the Four Days of Observance.
The Hall of Wondrous Dharma: This is also called the Hall of Virtuous Teachings. During the Four Days of Observance, Sovereign Sakra and all heavenly beings gather in this hall to discuss whether people in the world accord with the Dharma or not.
This is in the Hall of Virtuous Teachings. To teach the virtuous Dharma, they must uphold the precepts and the Dharma. This is their rule. So, “Sovereign Sakra and all heavenly beings gather in this hall to discuss whether people in the world”. Apart from upholding the vegetarian precept, they must also practice the Ten Good Deeds. The topic of their discussion is the human world. Are people in this world and their actions in accord with the Dharma? Thus, we often say, “There are spiritual beings three inches above us”. We should believe in this rather than not. We must believe in this as a daily reminder to be vigilant.
This passage is about the heavens; heavenly beings uphold the vegetarian precept. They often hold meetings and even monitor the good and evil in this world.
… or his fragrance as he plays in those gardens: He uses his five spiritual powers to split into multiple bodies and play in all the heavenly palaces, enjoying all kinds of pleasures 8000 heavenly maidens serve him day and night, and Sovereign Sakra transforms into 8000 bodies to entertain them.“
…or his fragrance as he plays in those gardens” Heavenly beings play in that place and enjoy the Five Desires in many [ways]. “[Using] their five spiritual powers,” these heavenly beings are able to enjoy pleasures and are able to transform themselves. They are replete with the five spiritual powers. These five spiritual powers are the power of the heavenly eye, the heavenly ear, transporting oneself, knowing others’ minds and knowing past lives. We must understand all of this. “[They] split into multiple bodies and play in all the heavenly palaces, enjoying all kinds of pleasures”. This is very simple. We must all mindfully read and remember that, day and night, there are 8000 heavenly maidens who serve [Sovereign Sakra], and [he] transforms into 8000 bodies to entertain them. [Heavenly beings] can transform their bodies, coming and going freely, drifting about without any obstacles. This is the pleasure of heavenly beings.
… or the bodily fragrances of other male and female heavenly beings. They will be able to smell them all from afar: All male and female heavenly beings are replete in the cultivation of the Five Precepts and practice all virtuous Dharma. They are able to be born in heaven to enjoy all kinds of pleasures, and they each have their own bodily fragrance.“
… or the bodily fragrances of other male and female heavenly beings. They will be able to smell them all from afar”. Male and female [heavenly beings] like these have practiced all virtuous Dharma and are born in heaven to enjoy pleasures. They have to have created heavenly merits to be able to be born in heaven. Thus, male and female [heavenly beings] both accumulate virtue and blessings. This is called “bodily fragrance”. These people have such blessings. So, “All male and female heavenly beings are replete in the cultivation of the Five Precepts and practice all virtuous Dharma. They are able to be born in heaven to enjoy all kinds of pleasures". Thus, each of them is replete with this kind of fragrance. This fragrant scent is emitted from their bodies. Because they have accumulated so much virtuous Dharma, they emit this [strong] fragrance. “They will be able to smell them all from afar”. Like this, it can spread thousands of miles; it can spread very far. Thus, it can be smelled from afar.
They will be able to smell them all from afar: When it comes to the aforementioned fragrances, they will be able to smell and know them all. With their pure nose-root, despite dwelling here, they will be able to smell all scents both near and far, fragrant and smelly. Thus, it says they will “smell them all from afar”.
Our nose-root, the nose-root of spiritual practitioners, can smell in this way. As high as heaven and as low as hell, we can detect the smells and fragrances [emitted] by the various scenes there, as discussed previously. Thus, “They will be able to smell and know them all”. We are able to smell them. “With their pure nose-root, despite dwelling here, they will be able to smell all scents both near and far, fragrant and smelly”. They are able to smell all of these. This is “smelling them all from afar”.
The Buddha teaches us what we should do. We should do all that is good and refrain from doing all that is not good. Those who practice according to His teachings without ever abandoning the teachings of the path will be liberated from afflictions in retribution and become known as Teachers of Heavenly Beings and Humans.
The Buddha came to teach us how we should do things in life. Is [what we do] virtuous? Or is what we do not virtuous? Is it something we should not do? If it is virtuous, we should just do it. But if it is not something we should do, we must quickly put an end to it. This is what the Buddha taught us to do. We must practice all that is good and eliminate all evil. This is what the Buddha taught us to do. So, we must practice according to the teachings; this is what the Buddha taught us. Heavenly beings also often listen to the Buddha-Dharma and practice according to the teachings. “Without ever abandoning the teachings of the path, [they] will be liberated from afflictions in retribution and become known as Teachers of Heavenly Beings and Humans.” When we engage in spiritual practice, we do not hope to be born in heaven. We hope to be able to transcend heavenly blessings and attain Buddhahood. So, those who teach the Dharma for heavenly beings are called “Teacher of Heavenly Beings and Humans.” Among the Buddha’s ten epithets, the ten epithets of virtue, is “Teacher of Heavenly Beings and Humans.” This is one of the [epithets] that [identifies] the Buddha’s virtue.
Dear Bodhisattvas, when we listen to the Dharma, we must truly put our hearts into it. In our modern daily living, we must think about how in this world, where people have afflictions and illnesses, we can use the Buddha-Dharma as medicine as we go among people to treat the illnesses of our modern world. Thus, when there is an illness in this world, we must use the Dharma as medicine. So, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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