Episode 414 – Bring Security to Sentient Beings
>> “To repay the Buddha’s great kindness, we reverently make offerings. We must not look down on sentient beings because they all have Buddha-nature. With gratitude and respect, we make offerings to all. By bringing security to sentient beings, we awaken our own true nature.”
“To repay the Buddha’s great kindness, we reverently make offerings.
We must not look down on sentient beings because they all have Buddha-nature.
With gratitude and respect, we make offerings to all.
By bringing security to sentient beings, we awaken our own true nature.”
Out of gratitude, we repay the Buddha’s great kindness by reverently making offerings. We must make offerings with utmost reverence. We must not look down on sentient beings because they all have Buddha-nature. We must not take them lightly. We must be grateful that we have encountered the Buddha-Dharma in the world. We are also grateful that there are so many sentient beings leading all kinds of lives in this world, so that we have the opportunity to understand their natures and appearances. Therefore, we must give to them out of gratitude. By diligently putting the teachings into practice, we make offerings to the Buddha, because He comes to this world solely for one great cause, to “open and reveal” [the Dharma]. We sentient beings need to be mindful and have utmost reverence and respect to accept the Buddha’s teachings.
As for offerings, I have previously explained that there are offerings of material goods, offerings of reverence and offerings of conduct. If we can make these three simultaneously, that would be the best offering. However, the Buddha does not need any kind of material offering at all. Making offerings of reverence simply expresses that we regard the Buddha as our teacher. The Buddha is the “kind father of the Four Kinds of Beings.” He comes to this world to help and teach us because He sees us all as His only child. He is like our teacher and our father.
His manifestation of spiritual practice and enlightenment in India was very difficult. He taught all along the Ganges River so that the Dharma could be passed down to today. Since we follow the Buddha’s teachings, we must demonstrate our respect for Him. Paying our respects is an offering of reverence.
However, the best offering we can make is to put [the Dharma] into practice. This is an offering of conduct. The Buddha does not require our prostrations, but He does want us to practice and apply the Dharma in our lives. By applying it to ourselves, we will be able to transmit the Dharma. Rather than transmitting it through our words, we do so by putting it into practice. This is an offering of conduct. Actually, we do all this for the sake of our intrinsic Buddha-nature. Ultimately, we are showing respect for ourselves, because we want to put [the Dharma] into practice [to realize] the intrinsic Buddha-nature we all have, because we want to apply the Buddha’s teachings in our daily living.
We are able to find exceptional causes and conditions to help us perfect [our spiritual cultivation]. Therefore, we put [the Dharma] into practice to return to our intrinsic Buddha-nature so that we can perfect our [spiritual practice]. So actually, when we “repay the Buddha’s great kindness,” the offerings we make to Him in fact come back to benefit us. When we give by making offerings of reverence, these actions actually perfect our own [spiritual cultivation]. I hope all of you can realize this. The Buddha does not need us to show respect or make offerings, not at all. He wants us to put [the Dharma] into practice so we can perfect it.
Therefore, He hopes we will “not look down on sentient beings.” We must value sentient beings because they all intrinsically have Buddha-nature, Therefore, we must see ourselves as making offerings to all sentient beings. For example, not only do. Tzu Chi volunteers give unconditionally, we give respectfully and with a sense of gratitude. Thus, we do not look down on sentient beings.
“With gratitude and respect, we make offerings to all.” Whether we are making offerings to show our gratitude to the Buddha or to [show respect] to sentient beings, we do so with utmost reverence. For example, when our hospital volunteers bathe the patients, they say, “We are bathing the Buddha.” When they visit the poor, suffering, ill, the physically challenged, the elderly and so on, if their body is filthy, they respectfully bathe and clean them. Whether they are bathing patients or the elderly, they are peaceful and at ease. By bathing other people, Bodhisattvas purify their own bodies and minds and are filled with Dharma-joy. Most Tzu Chi volunteers have experienced this. “With gratitude and respect, we make offerings to all.” We give impartially and with utmost reverence.
“By bringing security to sentient beings, we awaken our own true nature.” Through the practice of giving, we put [the Dharma] into practice. As we practice giving, every day we chant the dedication of merits. But actually, as we benefit others, the merits come back to us. Who are we actually transforming? We are returning to our intrinsic nature and awakening our nature of True Suchness. Outwardly, we bring security to sentient beings. Inwardly, we awaken our own true nature. As we give to other people, we also help awaken them so they can show their love to others. While we use the Dharma to bring them joy, we also help them realize this comes from the Buddha’s teachings. So, we act “for Buddha’s teaching, for sentient beings.”
Indeed, when I look at the way Living Bodhisattvas mobilize themselves in each country and how they give mindfully and lovingly, I am very touched. I see that (2013) in Africa where Tzu Chi volunteers have put down roots. Some of them drove a very old car from South Africa to Swaziland, then from Swaziland to Mozambique.
Other than helping people and spreading seeds of love, they were also assessing a disaster and providing relief to Mozambique’s flood survivors. So, volunteers from Swaziland followed the volunteers from South Africa to Mozambique to help distribute goods and provide disaster relief. When the South African volunteers headed home, volunteers from Mozambique and Swaziland also followed them back to South Africa. Why did they do so? They were holding a dynamic and reflective volunteer training camp to discuss the Tzu Chi School of Buddhism and the Jing Si Dharma-lineage.
As part of a reflective study, they all sat down for discussion. “How deep is your understanding of Tzu Chi? Do you have any questions? Let me share my experience with you.” They also used a dynamic approach. There were seven volunteers from Mozambique and eight volunteers from Swaziland. Mr. Michael Pan led some of our South African volunteers along with these 15 volunteers from Mozambique and Swaziland to all go together to some more rural areas. They visited patients we regularly cared for and observed how we cared for them.
Our South African volunteers went to Swaziland and Mozambique to teach them how they can help others and provide emergency relief when disasters hit, but not how to care for patients. So when these volunteers traveled to Durban, local volunteers brought them to families with patients that they have cared for on a regular basis.
The first person they visited was an old lady who had suffered a stroke. Though she was living with her daughter, her daughter did not clean up after her. Their place was smelly, dirty and messy. These were the kinds of conditions this old woman lived in. When these volunteers arrived, they could not bear it and quickly got to work. They helped the old lady out of the house so they could bathe and groom her and help her change into clean clothes. As she sat outside, they trimmed her nails. Afterwards, one of the Bodhisattvas from Swaziland, on behalf of the others, made an offering to her by giving her a [Chinese New Year] red envelope. She knelt with both knees on the floor to make this offering to the old lady. That was what they did for her body. What did the other volunteers do? The other 10-20 volunteers began to clean the place. They removed the dirty bedding and clothes and washed them.
In the second family they visited, there was also an elderly lady in her 70s. However, this family kept a cleaner house. Since they did not have to clean her place, how would they interact with the patient? The South African volunteers told them, “She has been bed-ridden for a long time, speak to her gently and warmly.” Some people chatted with her while others gave her a massage. This made the old woman very happy. This was the way South African volunteers taught.
Two of the volunteers there from Mozambique were very intelligent people, who [had found Tzu Chi] online. They were both highly educated. Once these two joined the organization, they saw Tzu Chi volunteers in action and the way they gave to others. As they worked alongside them, they were moved. However, they were Catholics. These Catholics witnessed how these other volunteers were so devoted in their giving. Although they worked alongside them and were also moved, they still had some doubts; they still had some questions they wanted to ask. After these off-site activities ended, on their trip back, they raised some questions.
Mr. Michael Pan answered their questions for the entire trip back. He explained the relationship between Tzu Chi and our modern era. He spoke of natural disasters, manmade calamities and various other things. He compared what he saw in the world today to what probably happened during the Buddha’s lifetime. He talked about the changes in the way people lived over these 2500-plus years.
Simply put, he explained that in Tzu Chi, we apply the meanings in the sutras to [the way we deal with] natural disasters, manmade calamities and so on. We even integrate principles from modern science, everything from astronomy to philosophy. For these well-educated people, he used the past to explain the present, to talk about modern technology and current philosophies and so on and blended them comprehensively into his explanation.
He also told them how Tzu Chi started in Taiwan, how much hardship we experienced in the beginning. He also talked about the countries we work in and the various ways in which these countries came to accept Tzu Chi, as well as all the ways in which we help people in the world who are suffering. He shared all this with them in detail. He was truly sharing “for Buddha’s teachings and for sentient beings.” Mr. Michael Pan has truly done a great deal, so he had a lot to share. Once a person takes the Dharma to heart, everything he shares is True Dharma. “The ultimate reality of the One Vehicle” has thoroughly penetrated his heart.
So, it is no wonder he could lead volunteers from three countries who all dedicate themselves so completely in both body and mind. This is truly not easy at all. He was even able to explain Buddhist concepts of cause and effect and karma. Just as they were getting excited, Mr. Pan said, “I’m going to stop talking now. When we go back, we will discuss further [how to] put it into practice, and more people will join in sharing their stories.”
This is such an excellent story. I feel like. I cannot convey one-tenth of what he conveyed. The suffering people he has encountered are now giving to others out of deep sincerity. When they share the realizations they attained by giving to others, we can see how witnessing suffering is truly the spiritual nourishment for Bodhisattvas and helps nourish their wisdom-life. I feel that their wisdom-life has received abundant nourishment. Indeed, under very harsh living conditions, by being so frugal, diligent and resilient, they are truly beautiful examples of Living Bodhisattvas.
For me, they are truly making offerings. They are truly making offerings to the Buddha, the Dharma and to the Sangha. In listening to my teachings, they hear one thing and realize ten. When they truly apply it, the effect is a million-fold. They realize so much more than what I taught them. I have only shared a little bit of Dharma, and through their work in this world they truly realized those teachings. Indeed, I feel I am so far behind them. I cannot even catch up with the dust in their wake. They are truly admirable. They are examples of Living Bodhisattvas. I can only praise them verbally. This is also a way to make offerings. I make offerings to them through my words because every one of them is a Living Bodhisattva who is worthy of my praise and offerings.
Living in those kinds of conditions, they were still able to accomplish so much. Don’t they exemplify how, “to repay the Buddha’s great kindness we reverently make offerings.” By making offerings of reverence, they are not looking down on any sentient being. Though they themselves live in hardship, after they thoroughly understood the Dharma, they knew they must respect all people and when they give to others, they must feel gratitude, respect and love. They have achieved all this.
Because they all believed that everyone intrinsically has Buddha-nature. So, they treated everyone with respect. This is what we should learn [from them]. I feel so happy when I see their work. I am also filled with Dharma-joy. Looking at all they have done, the footprints they have left, I am truly touched. They have already “[brought] security to sentient beings.” In places they have been, they have brought peace to people’s hearts. They not only help with their living [conditions], most importantly, they told people, “I am bringing you spiritual wealth.” Wherever they have been, the people are replete with spiritual wealth. “By bringing security to sentient beings, they awaken their own true nature.” Awakening the nature of True Suchness in everyone is an offering of conduct.
So, we must “repay the Buddha’s great kindness” and make offerings with great reverence. Among the three kinds of offerings, material offerings are secondary. Reverently paying respect comes after that. Offerings of conduct are a necessity. Therefore, we must put [the Dharma] into practice. The offerings of reverence and material things are peripheral. For example, when residents of Mozambique asked the Bodhisattvas from South Africa, “What are you bringing me this time” [they say,]. “There is nothing more I can give you. But I want to offer you spiritual wealth.” Indeed, this is the kind of wealth we can reverently give through practical actions. They believe everyone has a pure intrinsic nature.
So, a large number of [South African] volunteers embarked on this trip. When they came back, there were even more volunteers. Then they began using a dynamic and reflective approach to study the Jing Si Dharma-lineage. They witness the hardships people suffer in life, then come back for something more reflective, to discuss how “the Jing Si Dharma-lineage is a path of diligence.” I do not have enough time to share all that they did.
So, dear Bodhisattvas, these are all teachings. This is the road walked by modern-day Bodhisattvas. We need to believe that we all intrinsically have Buddha-nature, a pure and undefiled nature of True Suchness. As long as we put in the effort to wash away our ignorance and afflictions, to completely wipe them away, our nature of True Suchness will manifest. So, “by bringing security to sentient beings, we awaken our own true nature.” Since we are also sentient beings, we need to look inside ourselves. Are we giving rise to discursive thoughts? Are we filled with afflictions? Though we have an abundance of wealth, in our hearts, have we become like the analogy of the poor son, lacking in the Dharma? We must constantly engage in self-reflection, so please always be mindful.