Explanations by Master Cheng-Yan
Subject: Never Going Against the Ultimate Truth (諸所說法 不違實相)
Date: October.11.2019
“We fulfill [our mission] according to the direction that the meanings and the principles lead us toward. This refers to the infinite meanings [the Buddha] taught and the direction that the wondrous Dharma returns to.”
We must mindfully take this to heart. [While living] in this world, we must mindfully listen to [the Buddha-Dharma]. When listening to the Buddha-Dharma, what is our goal? The most important thing for us is to put our heart into thoroughly understanding the direction of the principles. We must all be very mindful [of this]. When we are mindful, the principles will [resonate] with our minds, and thus, we will think about going among people [to help them]. [These things] are closely related. What does this all mean? [There are] “infinite meanings”. This is because we live in this world. While living in this world, we do not know what matters we will encounter. All we can do is form aspirations and make vows to walk the Bodhisattva-path. “Bodhisattvas arise because of suffering sentient beings.” Wherever there is suffering, we must travel to where sentient beings are suffering to exercise our altruistic potential and practice the Bodhisattvas’ “Six Perfections”. When we apply these methods among people, this teaching [proves to be] truly wondrous! Through our giving, people in need are able to receive help, and those who provided help are also very happy, for [helping others] gives their lives the greatest sense of value. Thus, [the merits and virtues of practicing] the Dharma are all returned to our wisdom-life.
[Recently], Bodhisattvas from Africa came [to visit here in Taiwan]; some were from South Africa and [others from] eastern Africa to meet with me here [at the Abode]. This was really touching. The first major topic we heard about was the eastern African [countries of] Malawi, Zimbabwe and Mozambique. In 2019, these three nations were devastated by Tropical Cyclone Idai, which [passed once through] the area, before the forces of karma pulled it back again. This series of serious disasters [devastated] these three countries, which were already among the poorest in the world, adding to the [suffering of] poverty. What unbearable suffering! These Bodhisattvas listened to and witnessed the suffering of the sentient beings there. [So], they began to open their hearts and opened up the Bodhisattva-path [in those places]. Since then, the volunteers from South Africa continuously travelled across several nations, including Mozambique and Zimbabwe, until they arrived in Malawi. This first group of disaster-relief volunteers reached that distant place and witnessed the suffering of local people. So, they exercised wisdom and persistence to help those suffering from disaster by immediately purchasing bricks and cement to began the reconstruction effort. After entering the disaster area, [they found] those affected to be very kind. They were willing become volunteers to help others and were very proactive. Despite being affected by the disaster herself, which damaged her house, [this survivor] willingly left her home unrepaired to donate 1500 bricks in response to Tzu Chi’s reconstruction effort.
Our volunteers asked her, “Wasn’t your house also damaged, and it has not yet been repaired?” She replied, “My house partially collapsed, but I still can live in the other half. I have seen others who are experiencing much more severe suffering, so I am willing to donate 1500 bricks.” I heard about Frank Chu’s [leadership] and how [one particular] young man followed the lead of Mr. Pan and Mr. Chou in passing on the mission and accompanying survivors. Following their lead, he took over [for them]. Hearing all of this, I felt very touched.
In fact, Tzu Chi volunteers in South Africa have been sowing seeds of goodness in eastern Africa for many years. Similarly, in Mozambique, we currently have very many volunteers. There are two to three thousand volunteers, who have grown from the seeds sown by our South African Bodhisattvas. [The Mozambican volunteers] then went through training, under Mr. Pan’s guidance, [after traveling to] South Africa. In South Africa, they were able to steadily learn how to cultivate the field of their minds and create a field of blessings. [Mr. Pan was also] very dedicated and went to [Mozambique] many times in order to instruct them. These two to three thousand Mozambican volunteers stared from just a few volunteers, who then continuously taught one another and accompanied one another, until reaching where they are today. With such a huge disaster in Mozambique, we were fortunate to have so many local volunteers. Denise [Tsai] and her husband, Dino Foi, led the two to three thousand local volunteers, helping to allocate [the manpower]. They were 1200 kilometers away from the disaster area, but despite this distance, they were willing to dedicate themselves to the most devastated areas.
Even more touching was [the response of] nearly twenty volunteers [when I expressed], “I am very worried. What will happen after you all leave? In the disaster areas, we need people to guide the new local volunteers so that we can continue to stay there and make plans for how to continue helping them.” These Tzu Chi volunteers from Mozambique said, “We will do that!” They were willing to relocate to the disaster area. Everyone was mentally prepared to stay in the disaster area for the long term to guide and train [local volunteers] so that they can be like volunteers in Mozambique, who follow the teachings, guidelines and etiquette. So, right there [in the videoconference] some of them said, “I want to teach them how to sew, how to patch and stitch things up.” What did they stitch? They sewed and patched the rice bags that they distributed there. After giving out the rice, they recycled the bags. They cut and patched them [together]. They turned the big [rice] bags into smaller bags, transforming them into handicrafts. Those who knew how to sew said, “I am going to bring a sewing machine.” Others said, “I want to go spread the spirit of Tzu Chi, the spirit of the bamboo banks. I want to bring bamboo banks there.” Yet another said, “I will go there to be a culinary volunteer. I will bring this big pot with me.” Yet another said, “I want to teach them to harvest reeds. After drying them under the sun, we can knit straw mats from them. I want to bring dried bulrushes to teach them how to do this.” Yet another took up a hoe and said, “I want to teach them how to plant and cultivate vegetables.” So, each of them told me through videoconference, “I am bringing such and such. I will relocate there permanently and teach them for the long term.”
I could see how each of them is so pure in heart and bravely forming aspirations. It is truly not an easy thing to travel over 1200 kilometers from home and willingly go to stay there for the long term to teach [people]. These are the volunteers from Mozambique.
And what about the South African [volunteers]? Traveling from South Africa to Malawi is very far, a distance of over 2400 kilometers. They overcame many obstacles to travel there, transferring from one bus to another, traveling a total of three days just to get there. It was very exhausting, and the bus rides alone took dozens of hours. They traveled back and forth to rebuild homes, to assist them, to bring peace to their minds and to motivate them to take action. Frank Zhu mentioned that they worked day and night. Indeed, they were not afraid of hardship. This made me think that, [although] these local volunteers cannot directly understand my words, through translation after translation, they are able to take the Dharam to heart. They are willing to form aspirations and devote themselves to helping others. They truly [possess] the courage of a lion, the endurance of a camel and, most importantly, the genuine heart of a child. By embracing this mindset, however they are guided and taught, they listen and act accordingly. Even traveling from South Africa to Malawi to survey the disasters and rebuild [homes], they always brought South African volunteers to help guide the local volunteers [from Malawi].
In Zimbabwe, Tino Chu alone is responsible for all volunteers. He is constantly running back and forth. The volunteers he leads are very cooperative. However Tino guides them, complete their tasks very well. However, their manpower seems less abundant. If we were in Mozambique, we would have had a sufficient amount of manpower. Although Denise and Dino are just two people, they are able to regularly mobilize two to three thousand Tzu Chi volunteers. Even when they are not around, there are volunteers who can teach each other and engage in their regular spiritual practice of [paying respect] and prostrating to the Buddha. Although they have their own religious beliefs, they still pay respect [to the Buddha]. In that vast place, in recent years, they constantly held gatherings there. This time, [when their help was needed] at a place 1200 kilometers away from home, [they are able to work in harmony such that] “when one hand moves, one thousand hands move.” So many [volunteers] traveled there in shifts. Those who are willing to stay and live there for the long term are all mentally prepared. They have also prepared to bring specialized tools. Those who want to help as culinary volunteers [prepared] very large pots. Holding the pot, they said, “This is the pot I will bring. This is the sewing machine I will bring. This is the bamboo bank I will bring” and so on. Some volunteers even wanted to bring a hoe. These volunteers [prepared] their own tools and resolved to go live there. This was all very touching. This is an example of “following in the direction of the principles”. Normally, we recite and listen [to the teachings]. however, becoming a true Bodhisattva means putting the principles into action. This is what the principles [are for]. The principles are to be put into action. People who put the principles into action are called Bodhisattvas. “Bodhisattvas arise because of suffering sentient beings”. The condition for becoming a Bodhisattva is to actualize the Six Paramitas in all actions, through giving, upholding precepts, patience, diligence, Samadhi and wisdom. We must [cultivate] these six methods and put them into practice according to the needs of sentient beings. This is known as “following in the direction of the principles”. Whatever the Buddha teaches us, we need to practice accordingly. After we have done so, the Buddha will bring it back to the principles. “Actually, what we have done follows these principles”. They follow in the direction of the principles. So, in the process of doing, we gain understanding. By helping others and seeing everyone [benefit], we become joyful ourselves. So, “We fulfill our mission accordingly. We work hard to help others in this way. We solve problems in this way.” This is our mission and we must achieve our mission. Once we have accomplished our mission, we will feel peaceful and at ease. This is the meaning of the sutra. So, [these are] “the infinite meanings [the Buddha] taught”.
In response to the suffering of sentient beings [in Zimbabwe], we saw our Bodhisattvas wipe away [their tears]. When they cried, [the Bodhisattvas] carefully wiped away their tears and embraced them, feeling these peoples’ suffering as their own, approaching and comforting them. They spoke with them at length, comforting their hearts [in this way]. [Understanding] these “infinite meanings”, we can address others’ suffering by guiding them with wisdom. These are “the infinite meanings taught by [the Buddha]”. These infinite meanings are shared according to each person’s capabilities. These are “the infinite meanings”.
So, “This is where the wondrous Dharma leads us”. This is where the wondrous Dharma leads us. Otherwise, we would ask, “Where does the Dharma leads us?” Bodhisattvas go where sentient beings are. In the Sutra of Infinite Meanings, haven’t we read this before? The intent of Bodhisattvas is to go where sentient beings are [suffering]. In the [recent] disasters in eastern African. South African [Tzu chi volunteers] also offered support. First, they went to Malawi. Then, they went to Mozambique to accompany and help [the people suffering there]. Speaking of Mozambique, Ken Tsai showed me some photos of young volunteers from South Africa who went to provide help in Mozambique. Some of the photos were taken [from a low angle], while he was crouching. Some were taken from a high angle. From different [angles], he captured some truly historic moments; every image he captured is so vivid. This is truly remarkable. He is truly “bearing witness to the time” and “writing history for mankind”. Every photo bearing witness to this story is a footprint in history, a part of the history of humanity’s [journey]. These are the Bodhisattvas we bear witness to in the world. So, this is truly praiseworthy. I am so grateful for so many Bodhisattvas and these endless touching stories.
Now, let us quickly look at the sutra passage. The previous sutra passage states, “With their pure mind-root, when they hear even just a single verse or phrase, they will fully comprehend infinite, boundless meanings. Having understood these meaning, they will be able to expound that single phrase or verse for as long as month, four months or even a year”.
How do you feel after reading the sutra passage? As I mentioned a moment ago, when going to places facing hardships, we need to use our pure mind-root. We form aspirations not for ourselves, but for suffering sentient beings. “Bodhisattvas arise because of suffering sentient beings”. When these people listen to the Dharma, [the learn it] one phrase or verse [at a time]. In this way, when we thoroughly understand, many limitless and boundless meanings, we already realize the direction of the meanings and principles. So, “having understood these meanings”, having already understood the direction of these principles, naturally, “they will be able to expound that single phrase or verse for as long as a month, four months or even a year”. Not only should we expound [principles], we must also practice them. We must go there and do the work. In [those] countries, we devote ourselves to rescuing people from disasters. As we act, we also teach and mobilize the locals. We go among people to transform sentient beings and are able to bring out their [love]. [This is made possible by] expounding a single phrase or verse of the Dharma for as long as a month, four months or even a year. We might even be able to expound it even longer. Only by continuing can we turn suffering into peace and blessings. This requires causes and conditions. At this time, when talking about this sutra, we already have such a state. Speaking of mind or mind-root, we should not forget about the thought. If we do not give rise to that thought, we will not go there in person.
The following passage states, “Everything they teach will follow in the direction of these meanings without ever going against the ultimate truth. Whether they expound secular texts, give speeches about world governance of work to make a living, they will always follow the Right Dharma”.
Isn’t this what we are doing?
“Everything they teach will follow in the direction of these meanings: For those who realize the principles, everything they teach follows in the direction of the sutra’s meanings.”
“Everything the teach will follow in the direction of these meanings. We just mentioned a moment ago that the direction of these meanings follows the Bodhisattva Way to [help] sentient beings. This also calls us to take action according to the Dharma. With the Dharma we hear in this place, we are “those who realize the principles”. It is not just about listening with our ears. We also need to teach others with our mouths. Others initially listen [to us] with their ears. After hearing our teachings and [seeing how] we practice what we teach, they join us in putting [the Dharma] into action. Therefore, when people understand the principles, they will teach the principles to others. When people listen to and accept the principles, they will put the teachings into action. [In this cycle of] teaching, listening and doing, after listening, we then teach, practice and listen again. This is how we turn [the wheel of Dharma]. Therefore, it follows in the direction of “the sutra’s meanings”. In this way, we continuously spread [the Dharma] through repetition, “following the direction of the sutra’s meanings”. So, “…without ever going against the ultimate truth”. This does not contradict the true principles.
“…without ever going against the ultimate truth: For those who do not realize the principles, their every word becomes a hindrance, and they constantly contradict the true principles. For those who realize the Dharma, they speak from the right mindset according to conditions. Thus, they can resonate with the principles and accord with others’ capabilities.
What we listen to, what we say and what we do can all be in harmony, without ever going against [the ultimate truth]. “For those who do not realize the principles, their every word becomes a hindrance.” If they are unable to comprehend this principle, they will hinder others from doing good deeds [too]. This means “their every word becomes a hindrance”. I want to do [good deeds]. “It is not necessary; we do not need to do this.” Saying words like that is due to the ignorance [arising] from.
For several years, we have been lamenting about ignorance. Once “the wind of ignorance” blows, countless people’s minds are hindered. It does not just hinder people’s minds, it also causes many good deeds to go undone. These [people] “do not realize the principles”. When you ask them, “Have you participated?” “No, we have not.” “Then why did you say that?” “I heard it from somebody”. So, these people repeat the words of others to hinder [the minds and actions of] others. Their every word becomes a hindrance “and they constantly contradict the true principles”.
Everything they do contradicts [the principles] all the time. Truly, whether what we hear, what we say or what we want to do, these all contradict [the principles]. For “those who realize the Dharma, they speak from the right mindset according to conditions.” Thus, they can resonate with the principles and accord with others’ capabilities. These words are very simple, so we can understand. If we have seen these principles and act in accordance with [them], then we can naturally speak with utmost sincerity, with sincerity. Integrity, faith and steadfastness. Aren’t Tzu Chi volunteers supposed to be sincere upright? We do everything with sincerity [so that] the direction of our undertaking will be perfectly correct. [We need] sincerity and integrity [in order for us all to share] a common faith. We must be well-grounded and do the things we believe in, the things that [accord with our] direction. This shows the sincerity of our minds.
“They speak from the right mindset according to conditions. Thus, they can resonate with principles and accord with others’ capabilities”. If we can [achieve] this, everything we want to do [will be correct] “according to conditions” means, if it is right, whatever we do, it will be correct. The things we do will naturally resonate with the principles and the capabilities [of our listeners]. No matter what difficulties sentient beings face, the principles we expound to them will perfectly resonate with them and provide guidance for their minds. Regardless of the difficulties, we help them by providing what they need.
Therefore, everyone must listen very mindfully. The sutra continues, “Whether they expound secular texts, “give speeches about world governance or work to make a living”.
“Whether they expound secular texts, give speeches about governance or work to make a living: This refers to secular texts, all discourse about world governance and all occupations for sustaining a livelihood”.
“This refers to secular texts.” Secular books are also teachings that have been passed on to us by our predecessors. [There are also] “[discourses] about worldly governance”. Saying good words is also very good. In the past, people always spoke kindly; they taught us good methods and occupations for sustaining our livelihood. This is all [important]. The things our grandparents told us in the past are very [important]. If our predecessors said, “Do not create new practices; do not destroy the old practices” then we should always keep the useful things that people told us in the past in our minds. If the people of today deviate from the principles, we should not listen to them. This is what our predecessors told us.
It was for these reasons that [our ancestors] acted in accordance with the true principles. “They will always follow the Right Dharma. Their speeches about world governance all serve to teach and guide people.”
“They will always follow the Right Dharma: Their speeches about world governance all serve to teach and guide people. They prohibit evil and encourage goodness. Their occupations to sustain their livelihood are all virtuous undertakings. They warn us against all that is deviant and evil. This is how they teach, always in accord with the Buddha’s Right Dharma.
Speaking of the Buddha-Dharma, when there are illness in the world, we need to treat then with the Right Dharma. When people are physically ill, we need to treat the illness with medicine. When the people in the world are mentally ill, we need to treat them by using the Dharma. This will “all serve to teach and guide people”. Sometimes, when people make mistakes, we employ severe speech to correct them. They prohibit evil and encourage goodness. [We say], “This is not right! I warn you not to do this. You need to move in the direction of virtue.” So, “The occupations to sustain our livelihood” during this lifetime must be correct. We must do the right things and avoid wrongdoing. What we create in this lifetime are the causes and conditions of future lifetimes. They are the karmic retributions we bring to our future lifetimes. So, if we are clear about this, then we need to clearly distinguish good from bad. This will help us guide our actions in the [right] direction with a clear [understanding] of right and wrong. They encourage us with the good and, respond to the bad by saying, “This is wrong!” When others use serious words to [correct] us, we need to faithfully accept and [implement] them.
“They warn us against all that is deviant and evil”. When people exhort us with more serious words, we need to mindfully accept them. “Do not do this thing because it is evil and deviated. Do not ever do this”. In this way, they are telling us to practice the precepts, Samadhi and wisdom. The goal of the precepts is to guard against wrongs and stop evils. So, we must practice precepts. Our minds need to have Samadhi. If our minds have not deviated and are free from evil thoughts, our minds will be in Samadhi. Then, we will head in the correct direction, and our wisdom will constantly grow. “This is how they teach, always in accord with the Buddha’s Right Dharma”. Then, we can be in harmony with the Right Dharma. Don’t we constantly say, “work in concert with unity, harmony and love”? Three Chinese characters for “strength” together form the character for “concerted effort”. “Concerted effort” is formed from three characters for “strength”. What must we add to [our combined] “strength”? We need to add mutual love, harmony and unity to “work in concert with unity, harmony and love”. This is [in accord with] “the Buddha’s Right Dharma”. We must always be in accord with [the Dharma]. So, we need to be “in accord with the Buddha’s Right Dharma” and follow its principles.
Without ever going against the ultimate truth, …they will always follow the Right Dharma: All things are created by the mind alone. When we understand this clearly with true wisdom, everything will be the Right Dharma. Whether we blink, raise an eyebrow, speak, keep silent, move or stay still, we will always accord with the right path. All phenomena in the world, right or wrong, good or evil, originate within the mind. Within the span of a single pure thought, the worldly truths we speak will all come to accord with the True Dharma.
“Without ever going against the ultimate truth, …they will always follow the Right Dharma”. We need to mindfully comprehend this. “Without ever going against the ultimate truth” means that “all things are created by the mind alone”. All things are created by the mind alone; this is [the case for] the True Dharma and [its] true principles. Will our minds move toward unwholesome teachings or toward the virtuous Dharma? We need to believe in the teachings of the Dharma. We need to take good care of our minds. Whether we want to be virtuous or evil all depends on our thoughts. We must not forget that thought, because “all things are created by the mind alone”. “When we understand this clearly with true wisdom”. Everyone intrinsically has Buddha-nature. This is called the ultimate wisdom and the nature of True Suchness. If we eliminate our many troubles and afflictions, we can then return to the ultimate reality. “When we understand this clearly with true wisdom, everything will be the Right Dharma”. If we can truly understand this, everything we do and everything we say will all be Right Dharma. “Whether we blink, raise an eyebrow, speak, keep silent, move or stay still,” we will always accord with the right path. Reading these words, everyone clearly understands.
“All phenomena in the world, right or wrong, good or evil, originate within the mind”. Right or wrong, virtuous or evil, everything in the world starts from our mind. If our every thought is pure, then all things will be pure and free from defilements. If we give rise to a polluted thought, all of our actions will be deviant. Therefore, we speak “worldly truths” and explain the Buddha-Dharma in very simple words. Think about it; in the sutras, so much is expressed with just a few words. How can we express all of this? These sutra passages are the Buddha’s teachings for us. These words contain many meanings behind them. So, we use “the worldly truths”. We use the principles of the world to [explain the Dharma] with very simple terms, which are all in accord with the Right Dharma. So, we must mindfully seek to comprehend this. This is how the Buddha-Dharma applies to the world. What should we do as human beings? Should we do [the work of] ordinary beings? Or should we do world-transcending [work]? Ordinary beings lack direction in their lives, while Buddhist practitioners clearly understand right and wrong in the world. Moreover, [they follow] “in the direction of the principles”. After hearing these principles, we can put [them] into practice. After applying these principles, we can come back to these principles so that “we will always follow the right Dharma”. We will follow the teachings of the sutras no matter how many things we do, and when we come back, we are still in accordance with the Right Dharma. This is the Right Dharma, the worldly Dharma used in the world. [The countries in] eastern Africa and South Africa really need the Buddha-Dharma. Regardless of anyone’s background, [our] minds are all the same, so we must inspire them. Regardless of ethnicity, we can inspire the love in their hearts. By accumulating one drop after another, we can amass a great strength. If there is a place suffering from hardship, we can go to that place to change [their lives], educating and inspiring them. Many things in the world need to be done by [us], as the people of this world. Regardless of our ethnicities, we all have a chance to turn poverty into [spiritual] wealth. If your offer people a good education, give them good principles to listen to and provide good people to lead them, everyone can attain the same [level of success]. Everyone intrinsically has the ability to manage their own lives. This applies to everyone. So, we just need to form the [aspiration] to provide them with opportunities. In the future, the people who are suffering in the world will grow fewer and fewer in number due to the aspirations we have formed. More and more people will have wisdom and blessings. This depends on whether we are willing to form our aspirations to go among people to transform sentient beings. Have we truly “vowed to deliver countless sentient beings”? We always recite the sutra, but have we ultimately “vowed to deliver countless sentient beings”? If we [have formed this vow], we need to work harmoniously. This sutra passage should resonate with the work we do on a regular basis. So, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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