Episode 1207 – Reborn in the World to Expound the Lotus Sutra
>> With great compassionate vows, joy and equanimity, they quietly abide in a land of peace and joy but are reborn into the evil world of turbidity in order to teach this sutra. Being reborn in this evil world to accept, uphold and make offerings to the entire sutra demonstrates even further these people’s great vows of compassion to transform sentient beings.
>> You should know that these people are great Bodhisattvas who have attained Anuttara-samyak-sambodhi. Out of compassion for sentient beings, they vow to be reborn into this world to widely expound and analyze the Wondrous Dharma Lotus Flower Sutra.
>> They are even able to completely accept, uphold and make all kinds of offerings to this sutra. Medicine King, you should know these people willingly, let go of their pure karmic retributions. After I enter Parinirvana, out of compassion for sentient beings, they are reborn in this evil world of turbidity to widely expound this sutra.
>> This sutra passage moreover explains that being born in this evil world to accept, uphold, make offerings to, read, recite and transcribe the entire sutra demonstrates even further the compassionate vows of these people.
>> They are even able to completely accept, uphold and make all kinds of offerings [to this sutra]: Even those who accept and uphold according to their conditions will gain boundless merits and virtues. This is to say nothing of those who completely accept and uphold it as well as make offerings with all kinds of supreme, wondrous fragrances and flowers, silken canopies and hanging banners.
>> Medicine King, you should know that these people willingly let go of their pure karmic retributions: You should know that these people who uphold and make offerings could be reborn into a pure Buddha-land, yet they relinquish their superior retribution to be reborn into Jambudvipa.
>> After I pass into Parinirvana, out of compassion for sentient beings: After Sakyamuni Buddha entered Parinirvana, this was done out of compassion for all sentient beings…
>> They are reborn in this evil world to widely expound this sutra: In this Saha World many unwholesome things come together. Therefore, it is called an “evil world.” They widely expound this sutra for sentient beings.
>> Out of their concern for sentient beings, they make vows of great compassion to relinquish their own pure land and are born into this evil world of turbidity in order to expound this sutra.
>> Teaching all over the lands of ten directions cannot be said to be much. Teaching only one verse or one sentence cannot be said to be little. This demonstrates in particular that the merits of those who put the teachings into practice are many. The above makes a comparison among those who uphold and make offerings to the sutra. Some uphold the whole sutra while others uphold one verse or phrase. By just comparing the amount of text it is truly impossible to tell which contains more meaning.
“With great compassionate vows, joy and equanimity,
they quietly abide in a land of peace and joy
but are reborn into the evil world of turbidity
in order to teach this sutra.
Being reborn in this evil world to
accept, uphold and make offerings to the entire sutra
demonstrates even further these people’s
great vows of compassion to transform sentient beings.”
The Buddha’s original intent was [for us] to accept and uphold the Lotus Sutra. The Buddha transmitted the Dharma to future generations in the hope that everyone would mindfully accept and uphold it. So, He encouraged everyone to form aspirations to accept and uphold the Lotus Sutra. The principles contained in this sutra are truths that completely encompass heaven and earth. They are something we should all accept, realize and comprehend in our lives among people. Only when we understand and live according to the principles can we [experience] blessings in this world. This is the Dharma that the Buddha held in His mind.
In May, we saw how Tzu Chi volunteers around the world promoted the celebration of Buddha’s birthday. They used the Buddha-bathing ceremony to promote our three celebrations in one event, which acknowledges the grace of parents, the grace of sentient beings and the grace of the Buddha. Everyone took this opportunity to widely proclaim the principles. In Africa, we saw a special example of this. In South Africa in May, the whole month was devoted to Buddha-bathing and our three-in-one celebration. From the beginning of May, the Bodhisattvas there kept [spreading the word] among the local people. They hoped to encourage everyone to take part in the Buddha-bathing ceremony to experience how the Buddha’s principles are not limited to one religion; they are about respect for life. They are the principles of all things in the world. [The volunteers] used simple ways to represent profound truths, bringing a feeling of great joy to everyone.
The local volunteers began to gather before the beginning of May to learn about the Buddha-bathing ceremony. I am very grateful for our Tzu Chi Bodhisattvas, our ethnic Chinese volunteers, who repeatedly explained the Buddha-bathing ceremony to them. The most experienced local volunteers also shared their own personal stories of accepting the Buddha-Dharma and how it had cleansed their minds. Since they accepted the Buddha-Dharma, the Dharma-water has nourished their hearts, enabling them to live each day joyfully. Since the principles became clear to them, there is no day they cannot get through, and no people or matters that bother them. Their minds have been opened, and the joy they feel is due to the Buddha-Dharma having nourished their minds. So, they are always hoping to more deeply understand [the Buddha-Dharma] and spread it in their community. Thus, they decided that in May of this year (2016), these local volunteers, these African volunteers, would travel to all the surrounding communities to promote and hold Buddha-bathing events.
They went to these communities one by one to explain the significance of bathing the Buddha. First, they went there to share their own stories, making people [feel comfortable with coming]. After hearing their stories, everyone was willing to [come]. So in May, they began [the celebrations]. They brought a statue of the Great Enlightened One of the Universe, a small crystal Buddha statue, the smallest version of our Buddha statue. They brought this statue of the Buddha to many communities for the Buddha-bathing ceremony. How many communities did they go to in total? They said that [they visited] 11 communities and 12 meal stations, communities where they regularly serve meals. So, carrying the Great Enlightened One of the Universe with them, they visited these communities one by one. How long was this journey in total? They traveled 930 km.
They did this with just one thought in mind, to help [others understand] this faith. There, most people are Protestants or Catholics, so they hoped to help everyone understand the meaning behind the Buddha-bathing ceremony. So, they went to share it with them.
They talked about [my three wishes] [to explain] the Buddha-Dharma. The first is [the wish to] purify our own minds. They used their own experiences as examples, how in the past afflictions and ignorance made life very hard, how they would take issue with people and so on. After accepting the Buddha-Dharma, the Dharma brought purity to their minds so that in dealing with people, matters and things they were able to open their hearts. Not only did they not have any conflicts, but they were able to bring others joy and help others open their hearts as well. In the same way, they were able to resolve many interpersonal conflicts and trivial disputes and come together to freely give of their love. Not only were they able to purify their own minds, they brought purity to others’ minds too. Having purified each other’s minds, they brought together the love in the their hearts in order to help people in suffering.
[They told them about] the different people they had helped. Thus, they gave them many real-life examples of how they had eliminated suffering and likewise transformed painful lives into lives of happiness. [After hearing these stories], everyone understood that this great love does not distinguish between religions. Thus, they shared [these stories] with everyone, starting from bringing purity to one’s mind. By transforming themselves, they also transformed others. Coming together in unity, they went to help those suffering the most. This love does not distinguish between religions. In this way, they used many methods to explain, making their listeners feel very joyful, open-hearted and understanding. They were able to accept everything they said. Once they had accepted it, [the volunteers began the ceremony]. As I mentioned, how far did they go to do this? They traveled 930 km. Carrying the Buddha-statue, they traveled over 900 km, almost 1000 km! Giving of themselves in this way, isn’t this the power of great compassionate vows?
Through the Buddha-bathing ceremony in May, the volunteers held study groups together, allowing them to even more deeply understand that “the appearance of all things is illusory.” Thus, they taught everyone how starting from the illusory, we can reach the truth. This truth is what the Buddha originally gleaned from [observing nature] and other people, even a blade of grass, a flower or a tree. In this way, they mindfully [explained] that the principles reveal [the cause of] suffering in life, including birth, aging, illness and death.
I think of these Bodhisattvas in Africa. As they listen to the Dharma, they can actually understand it so clearly; their understanding is so thorough. They are able to take the Dharma that I teach and explain it so well. They taught everyone about “using the illusory to practice the true.” They thoroughly understand that the Buddha originally manifested His appearance among things and people to explain to everyone the true principles of all things in the universe. In even a single flower, blade of grass or tree, their flourishing and withering become analogies for the birth, aging, illness and death of human life. When I see these volunteers, these “black pearls,” they are truly shining with brilliant light!
As they began mobilizing the locals before the formal Buddha-bathing ceremonies, when they began to mobilize the villages, they also demonstrated [the process] for them. “If you wish to bathe the Buddha, “then [during the ceremony] you must follow this kind of etiquette.” They then demonstrated it for them. They wanted to demonstrate it for them, but what could they use [as props]? They used a plastic bottle for the crystal Buddha, to represent the Great Enlightened One. They arranged everything, using a plastic bottle in place of the Buddha. They said, “All appearances are the Buddha. As long as you have a sincere heart, anything can represent the Buddha. We should respect the Buddha as if He were here.” They trained them with a plastic bottle as the object. “This is where the Buddha will be.” They set out plates, flowers and so on.
They taught them, “You must be very reverent. This is how you should bow, and this should be your mindset when bowing. There is a Buddha before you, and you are paying respect at His feet.” They taught them with such reverence! “After bowing, stand up straight and place your palms together. Both your hands should touch the Buddha’s feet before reverently placing your palms together. At ‘Receive the flower,’ pick up one flower and then pay respect once again.” First they taught them the principles, and then they taught them the etiquettes. In teaching the rituals, the place was very simple and crude, but they were as reverent as if the Buddha was there.
One time, they said that they needed to go house to house to bathe the Buddha. They carried flowers and the Buddha’s statue and walked like that from village to village. One of the homes they planned to visit belonged to a sick person. They wanted to bring the Buddha-statue there and give this patient the opportunity to also bathe the Buddha. That day, when they arrived, the patient had already gone to church. They thought, “Since we are here, we should make the best of it.” Since they had not yet seen the patient that they came to care for, they continued on to the church. They were over 20 people walking together! They were carrying the flowers and the Buddha statue, singing songs of prayer as they walked. As they walked, they sang. When they arrived at the church, the pastor was giving a sermon. Arriving outside, they said to each other, “We must be quiet, we must first listen to his teachings with a reverent heart.”
So, very harmoniously, they all went inside the church with respect; they sat down and listened to the pastor preach. They waited until the pastor was finished, and then one of them went up to the pastor. She explained to him their reason for coming, that they had come to look after this person. “This person is ill, and we came to care for her. We hope that she might be able to bathe the Buddha together with us.” As she mentioned “bathe the Buddha,” she began to explain, “We are Tzu Chi volunteers. Tzu Chi is from Taiwan.” The volunteers introduced my work in Taiwan and how this love came to be spread around the world, how we came to arrive in Africa to help people live in peace, body and mind. The principles of the Buddha’s teachings pervade the universe; this expansive great love does not discriminate between faiths. The Buddha is the Great Enlightened One of the Universe; He does not distinguish between ethnicities or religions.
[The volunteer] also explained that [these volunteers] were still Protestants and Catholics; they did not change their religion. But by opening their hearts, their love could reach many more people. This is putting the teachings into action, using tangible love and an intangible spirit to purify [people’s] minds. Upon hearing this, the pastor said, “I want to see how you bathe the Buddha.” They were very joyful and presented [the image of] the Great Enlightened One. They brought it over to this patient, and the patient was very happy. The Tzu Chi volunteers often came to care for her, and they had come to the church especially for her. Therefore, she was very happy.
They began by bringing her this statue of the Buddha, the Great Enlightened One, placing it in front of her. They also placed the flowers and water in front of her. They knelt down in front of her and, very reverently, held them for her to bathe the Buddha. As usual, they chanted the instructions, “Pay respect at the Buddha’s feet” and “Receive the flower.” The patient did as they said. Without prompting, the pastor led the people praying there in songs of blessing and prayer, and our Tzu Chi volunteers also sang together. There, at this Buddhist Buddha-bathing ceremony, Christian prayer songs [filled the room]. This was truly very special.
“With great compassionate vows, joy and equanimity, they quietly abide in a land of peace and joy but are reborn into the evil world of turbidity in order to teach this sutra.” It was [to teach] this sutra that the Buddha came to this world. [He came] to the Saha world, this world that must be endured, all for the sake of suffering sentient beings. The Buddha’s intention in bringing the Dharma to this world was so people in this world could encounter it. Regardless of our religion, [the Dharma] can purify our minds and resolve the barriers between people in this world, the obstructions standing between us. He breaks down the walls separating religions with mutual reverence and respect. He gives with great love so people can accept [the Dharma]. This is truly not easy.
So, in this Christian church, they bathed the Buddha and received Christian songs of prayer and blessing. This was truly breaking new ground. This is not easily accomplished! “The mind, the Buddha and sentient beings are no different [in their nature].” The volunteers explained to the pastor and others that this Great Enlightened One taught all beings that although He was enlightened and had attained Buddhahood, all sentient beings have a Buddha in their heart. All are equal to the Buddha and can likewise attain Buddhahood. All are equal without distinction. This applies to religions as well.
With this humble sharing in the church, the Buddhist teachings connected these Christians to the Buddha-Dharma, creating a chain of love that resonated among them. This is truly not easy. The Great Enlightened One of the Universe, was there in this Christian church, to care for the patient and her family. Furthermore, all the Christians present gave their blessing to the Buddha-bathing. This is not an easy thing; it is truly touching.
As [our volunteers] went on their way, they came upon a very impoverished area. They likewise went to one household after another and gave them [the same opportunity]. For those in suffering, their applied their love to help them. This shows how in Durban, South Africa, the local Tzu Chi volunteers care for others with limitless love. They did not just do this in the church, but in every home they visited. Think about it; in total, they traveled over 930 km.
Dear Bodhisattvas, when we hear about this spirit of theirs, don’t we feel admiration for them? Seeing this, I felt great admiration. In this evil world of turbidities, impoverished communities often suffer illnesses and their homes are dirty. Yet, when [our volunteers] went there, they took the opportunity to help them clean up and wash themselves before they brought them outside. Thus, they were clean when bathing the Buddha. This is not an easy feat. Our Buddha-bathing ceremony in Taiwan is very magnificently decorated, while theirs is plain and simple.
There was even a place they planned to borrow, but someone suddenly needed to use it. There was still a large group of people who wanted to bathe the Buddha, so what could they do without a venue? Suddenly, they had an idea. They drove a cargo truck over.
They opened the loading bed and decorated it just like a table. The Buddha statue was placed on top, along with the flowers and water. At that place, they began to “pay respect at the Buddha’s feet” and “receive the flower.” It was the same process; they circumambulated the Buddha and bathed Him. The ceremony was no different from ours in Taiwan! It is truly [incredible] to see this. In this suffering country in Africa, the Buddha-Dharma can deeply enter people’s minds and bring purity to them. It has pulled them out of their suffering and opened the doors to their hearts. Everyone’s mind has been purified, and in turn they are bringing purity to others. They have come together with love and have helped so many suffering people.
Since they first encountered the Buddha-Dharma, seed after seed has been planted in the minds of so many people. Think about it, these people were “reborn in this evil world to accept, uphold and make offerings to the entire sutra.” Although they are not here with us and lack [the circumstances] to uphold the Lotus Sutra each day as we do, they take the true principles of the universe, the Buddha’s teachings, to heart. This is what the Buddha wanted to teach us, how to take the Dharma He taught to heart and apply it among people. They have already done this! They were born in this same evil world, but in that place, “they accept, uphold and make offerings to the entire sutra.”
They truly accept, uphold and make offerings to the entire sutra by putting it into action. They are in such an unfavorable place; [they have to do] everything outdoors, with the bright sun shining down on them; it is very hot. It is a very simple, plain environment, but they are willing to carry on like this. This is truly not easy. This is “being reborn in this evil world to accept, uphold and make offerings to the entire sutra.”
In Africa, it is even more evident that these people have “great vows of compassion to transform sentient beings.” If they were not great Bodhisattvas, how would this be possible? They were born into this evil world of turbidities where it is so difficult to hear the Dharma, and yet, despite these difficulties, they have taken it to heart. In such a simple, crude and poor place, they are willing to spread the Buddha’s teachings. Think about it, this is very difficult. In my mind, these people are truly great Bodhisattvas, and moreover, they have demonstrated their vows of compassion. For this, we should respect them even more. This is not easy at all.
So, we should know that this is what it takes to spread the Buddha-Dharma. Even if we have nothing, once the principles enter our minds, we feel abundantly wealthy. Then, we can go anywhere to spread the Path and advance the Dharma. This is truly not easy. These great Bodhisattvas, these seeds, brought the Buddha-Dharma to that place. [They brought] the Tzu Chi School of Buddhism, our Dharma-lineage and the Buddha’s teachings to that place with great efficacy. Speaking of this, I feel truly joyful.
Take a look at the previous sutra passage. “You should know that these people are great Bodhisattvas.”
You should know that these people are great Bodhisattvas who have attained Anuttara-samyak-sambodhi. Out of compassion for sentient beings, they vow to be reborn into this world to widely expound and analyze the Wondrous Dharma Lotus Flower Sutra.
We should know that these people are truly Bodhisattvas. Lifetime after lifetime, during the Buddha’s era and in the time before the Buddha, these were the aspirations they formed. Now, in the future as seen from the Buddha’s era, they exercise this spirit of transforming others. People like this are great Bodhisattvas. In the future, “they will attain Anuttara-samyak-sambodhi. Out of compassion for sentient beings, they vow to be reborn into this world.” They have compassion for sentient beings and cannot bear [for them to suffer]. They take pity on sentient beings. With universal compassion, they [take] sentient beings’ suffering as their own.
“Bodhisattvas arise because of suffering sentient beings.” They were born amidst suffering, but they had the karmic conditions to encounter the Buddha-Dharma. Thus, they have taken the Buddha-Dharma and spread it in this world of suffering. They are great Bodhisattvas who return on the power of their vows, replete with causes and conditions. At that place, “they widely expound and analyze the Wondrous Dharma Lotus Flower Sutra.” Right now, they are listening to the Lotus Sutra along with us. What they hear, they apply in their lives. So, seeing suffering, we recognize our blessings. It is in the midst of suffering that the great principles of the Buddha-Dharma must be exercised.
The following sutra passage says, “They are even able to completely accept, uphold and make all kinds of offerings [to this sutra].” In addition, they can accept and uphold and make all kinds of offerings [to this sutra]. “Medicine King! You should know that these people willingly let go of their pure karmic retributions. After I enter Parinirvana, out of compassion for sentient beings, they are reborn in this evil world to widely expound this sutra.”
They are even able to completely accept, uphold and make all kinds of offerings to this sutra. Medicine King, you should know these people willingly, let go of their pure karmic retributions. After I enter Parinirvana, out of compassion for sentient beings, they are reborn in this evil world of turbidity to widely expound this sutra.
Medicine King, you must know that “these people,” these kinds of people, willingly let go of their pure karmic retributions. They did not have to be born in such an evil world, but they had made this vow. After the Buddha entered Parinirvana, out of compassion for sentient beings, these people were willing to be born in this evil world of turbidities “to widely expound the Lotus Sutra.” With this principle, they go among people to expound and transmit the Lotus Sutra.
This sutra passage explains what it means “to be reborn in this evil world.” It explains that these Bodhisattvas had already engaged in spiritual practice; they did not need to come to this world. They did not need to live among suffering beings, but with the power of their vows, they were reborn into this evil world. Their goal is to accept, uphold, make offerings, read, recite and transcribe the entire sutra, in this way demonstrating their compassionate vows.
This sutra passage moreover explains that being born in this evil world to accept, uphold, make offerings to, read, recite and transcribe the entire sutra demonstrates even further the compassionate vows of these people.
In this evil world of turbidities, they use themselves as examples, saying. “Since I have this sutra, I am happy. I am willing to read and transcribe this sutra, so that everyone may have the chance to hear, read and understand this sutra.” It is with this wish to spread the Dharma that they willingly come to this world.
So it says, “Even those who accept and uphold according to their conditions….” Having come here, they moreover accept, uphold and make all kinds of offerings. They have come to teach and guide us all to accept and uphold according to our conditions.
They are even able to completely accept, uphold and make all kinds of offerings [to this sutra]: Even those who accept and uphold according to their conditions will gain boundless merits and virtues. This is to say nothing of those who completely accept and uphold it as well as make offerings with all kinds of supreme, wondrous fragrances and flowers, silken canopies and hanging banners.
[Do we make the excuse] that we are busy? It does not matter. If you can just listen to one line, or to a verse of four lines, this is still good. As we listen, we should find ways to help others encounter the Buddha-Dharma and the Lotus Sutra. This is using methods. “Even those who accept and uphold according to their conditions….” Even if it is only a little, from whatever [Dharma] we encounter, “[we] will gain boundless merits and virtues.” When we accept and uphold it, a seed is [planted] in our mind which can result in boundless merits. When this seed matures, from one it will naturally give rise to infinity. “This is to say nothing of those who completely accept and uphold it.”
This is encouraging us [by saying] that the length of time does not matter. We just need to [make an effort] to understand and listen. As long as we listen and take it to heart, we will gain merits and virtues. Moreover, if we feel joy as we listen and are willing to listen to the entire sutra and spread the principles contained in it, these merits will be truly great.
So, “This is to say nothing of those who completely accept and uphold it as well as make offerings with all kinds of supreme, wondrous fragrances and flowers, silken canopies and hanging banners.” If we even use magnificent decorations to dignify our place of practice and bring in more people whose faith is inspired so they can help others, this is called “transforming people according to affinities.” There are some wealthy people who prefer a very dignified space. They feel that only then is the atmosphere of the space fitting to their status. So, they want things to be dignified.
But it can also be as in South Africa. When they wanted to teach and train people, they had to use a plastic bottle to represent the Buddha and asked everyone to be reverent. Although they were just rehearsing and practicing, they were already filled with reverence. At that moment, that was a place of practice. Although they did not formally have the Great Enlightened One in front of them, as they [practiced] again and again, they were gaining merits and virtues.
We saw in a previous sutra passage that if one uses grass, a tree branch, reeds or even one’s fingernail “to draw an image of the Buddha,” it all brings merits and virtues. That is not to mention using a very clean plastic bottle [as the Buddha] or, with deep reverence, arranging decorations in that place. This is what makes it a spiritual training ground. Even the loading bed of a truck could be used as a Buddhist shrine in that place. This shows that if our hearts are reverent and we respect the Buddha as if He were present, then any place is a spiritual training ground.
So it says, “You should know that these people uphold and make offerings.” [We should be] like these people who uphold and make offerings.
Medicine King, you should know that these people willingly let go of their pure karmic retributions: You should know that these people who uphold and make offerings could be reborn into a pure Buddha-land, yet they relinquish their superior retribution to be reborn into Jambudvipa.
“Medicine King! You should know that people like these willingly let go of their pure karmic retributions.” These people had engaged in spiritual practice in the past, but they let go of their pure karmic retributions. Furthermore, we should know that in the midst of suffering, these people transform sentient beings. This is being “willingly reborn.” They were willing to let go of the clean and pure Buddha-land and enter into the evil world of turbidities, into Jambudvipa.
Originally, with their blessed retributions, they could have been reborn in a blessed place. With no need to come to this world, they could enjoy their blessed retributions. But for the sake of sentient beings, they are willing to go among people and be reborn in such impoverished, unfavorable places. It is this willingness that makes them Bodhisattvas.
So, “After I enter Parinirvana, out of compassion for sentient beings….” After [the Buddha] entered Parinirvana, these people would have compassion for sentient beings.
After I pass into Parinirvana, out of compassion for sentient beings: After Sakyamuni Buddha entered Parinirvana, this was done out of compassion for all sentient beings…
This was Sakyamuni Buddha’s [words]. He already began saying this in the Lotus Sutra. He was preparing to enter Parinirvana and was constantly concerned about how the Dharma would be passed on in the future. So, he kept hoping everyone would understand this. He saw Medicine King Bodhisattva as the most suitable recipient of the teachings, so He continually called out to Medicine King to accept and uphold the Lotus Sutra and its merits and virtues. Even a single line or verse brings such great merits and virtues, not to mention the entire sutra. Being able to transform sentient beings where there is so much suffering means they are great Bodhisattvas. This was what He told Medicine King Bodhisattva.
So, this was Sakyamuni Buddha transforming sentient beings. When He was about to enter Parinirvana, He again reminded them that they needed “compassion for sentient beings.” This is why this sutra had to be passed down. If all are willing to pass down this sutra, there is truly great merits in this. This is because it is this sutra that contains the Buddha’s true spirit and concept; this is a non-discriminating, great love that covers the entire world. All Dharma is encompassed within it.
Thus, “They are reborn in this evil world to widely expound this sutra.”
They are reborn in this evil world to widely expound this sutra: In this Saha World many unwholesome things come together. Therefore, it is called an “evil world.” They widely expound this sutra for sentient beings.
These people are willing to live in this evil world, in this Saha World, which is known as the world of endurance. This world of endurance has “many unwholesome things.” Here, evil is plentiful while good is scarce. To gather the good together is not easy. Because there is more evil than good, gathering the good together is not easy. For this reason, it is called an evil world. We often say, “take goodness and love as treasures.” Truly, those with goodness and love are the wealthiest of people. It is not about how much property they have or how wealthy they are, no. It is those with goodness and love who are richest. Their wealth is inexhaustible, for the love with which they give is limitless. They are the wealthiest. But for this goodness to come together is truly not easy.
So, I am grateful that our school of Buddhism, the Tzu Chi School, has so many loving people who have gathered together and moreover have done so all around the world. When I look at Africa, it is the same. Bodhisattvas there are full of spiritual wealth. Born in that [impoverished] place, as soon as they encounter the Dharma, they attain such an abundance. With it, they are willing to practice patience, endurance and stoicism. We saw them travel over 930 km.
Holding the Buddha, they knelt on the ground for an ill woman to be able to reach it, pay respect at the Buddha’s feet and receive the flowers. Seeing them, we know this is true selfless great love. It is impartial love. They carried [the statue] to sick people’s homes. They even went inside, cleaned the patients’ homes and washed their whole bodies as if they bathed the Buddha. Isn’t this to really bathe the Buddha? Washing a sick person’s body clean, is actually bathing the Buddha, because everyone intrinsically has Buddha-nature. By inviting patients to bathe the Buddha, they enabled them to purify their minds. Wasn’t this [bathing the Buddha]? Gathering this goodness in this kind of environment, think about it, doesn’t this bring great merits?
So, “They widely expound this sutra for sentient beings.” Moreover, they are in that [unfavorable] place, putting [the teachings] into action and widely expounding them for people. They do this in their actions as well as their words. This is “saying what we do and doing what we say.” They really do put the Lotus Sutra into action.
“Out of concern for sentient beings, they make great compassionate vows to relinquish their pure lands and are reborn into this evil world of turbidity in order to expound this sutra.”
Out of their concern for sentient beings, they make vows of great compassion to relinquish their own pure land and are born into this evil world of turbidity in order to expound this sutra.
Actually, they did not need to do this, but for the sake of the Dharma, they were willing to walk all that way. They even passed on the Dharma inside a church; this was truly not easy.
“Teaching all over the lands of ten directions cannot be said to be much.” Even if one teaches [all over], it is still not enough. “Teaching only one verse or one sentence cannot be said to be little.” Although people may not hear much, if they just hear one line or verse, if they take it to heart, they can then manifest many ways of putting it into practice. Can we then say they just listened to a small amount of Dharma? People who listen a lot say, “I have listened and heard all kinds of teachings.” But if they cannot put them into action, then it does not count for much. However, if one listens to a portion and is able to put it into action, this cannot be called a small feat. They have listened, taken it in and put it into action; this is considered a lot. “This demonstrates in particular that the merits and virtues of those who put the teachings into practice are many.” It is difficult to listen to the Dharma, but to listen, take it in and put it into practice creates great merits.
Teaching all over the lands of ten directions cannot be said to be much. Teaching only one verse or one sentence cannot be said to be little. This demonstrates in particular that the merits of those who put the teachings into practice are many. The above makes a comparison among those who uphold and make offerings to the sutra. Some uphold the whole sutra while others uphold one verse or phrase. By just comparing the amount of text it is truly impossible to tell which contains more meaning.
The above [commentary] says, “Among those who uphold and make offerings to the sutra, some uphold the whole sutra while others uphold one verse or phrase.” If we were to make a comparison, we might ask, “Have you done more, or have I?” Actually, as long as we put it into practice, it is all equal. You do not need to boast to me that you listened to many [teachings] if you did not put them into practice. Perhaps I have listened to a smaller amount, but I have done a great deal. Perhaps I followed this Dharma and was able to “learn a good thing and sincerely adhere to it.” I was able to do something. There is no difference, no need to compare. Truly implementing [the teachings] is always right.
So, “It is impossible to tell which contains more meaning.” There is no need to compare how much we listened. However, we must listen when we can. As we are listening, while we may not have had any insights before, as we continue to understand and our causes and conditions mature, a single phrase can trigger our faith. This is the most important thing.
Dear Bodhisattvas, to truly listen, accept and uphold the sutras, we need to apply the true principles in our daily living and activities. We must purify ourselves and others and come together to spread great love. These are the most important things. So, we must always be mindful!