Episode 1620 – Expound the Teachings to the Best of Our Ability
>> “They give teachings in cities, on streets and in villages. Bodhisattvas always seek to benefit and bring joy to all sentient beings and become their virtuous friends. They guide and instruct them, teaching them the Four All-Embracing virtues of charitable giving, beneficial conduct, loving speech and working together.”
>> .”..or other people of wisdom, whether old or young, who hear this sutra and take joy in it. They leave the Dharma-assembly and go to another place, perhaps a monastery or an empty and serene place….” [Lotus Sutra, Chapter 17 – On Distinguishing Merits and Virtues]
>> .”..or a city, a town, a street, an alley, a settlement or a farm, and based on what they have heard, they expound it for their parents, relatives, virtuous friends and acquaintances to the best of their ability.” [Lotus Sutra, Chapter 17 – On Distinguishing Merits and Virtues]
>> “Though they may not originally intend to listen, [these people] will encounter the wondrous Dharma. Though these listeners may not be sincere, they will still take joy in it with deep faith.”
>> …or a city, a town, a street, an alley, a settlement or a farm, and based on what they have heard…: Whether in a city, a town, a street, an alley, anywhere that people gather together and settle, or in the rural farmlands, they base [their teachings] on what they heard in the Dharma-assembly.
>> Whether in metropolises, cities or townships, streets or alleyways, villages or the countryside or vulgar and profane places, whether teaching their family or extended family, they expound [this sutra] to the best of their ability.
>> They expound it for their parents, relatives, virtuous friends and acquaintances to the best of their ability: For their own parents, elders, relatives, virtuous friends and ordinary acquaintances, they expound [this sutra] according to their own knowledge and ability.
>> “Their listeners may be their parents or relatives, but human relationships are complicated. When compared to those in the Dharma-assembly who listen and contemplate carefully, they are as far apart as clouds and mud.”
>> Relatives: Relatives of the same clan. Acquaintances: People they know and associate with.
“They give teachings in cities, on streets and in villages.
Bodhisattvas always seek
to benefit and bring joy to all sentient beings
and become their virtuous friends.
They guide and instruct them,
teaching them the Four All-Embracing virtues of charitable giving, beneficial conduct, loving speech
and working together.”
Everyone should be clear about this; how do we spread the Dharma? We are able to spread the Dharma in any place. Be it on bustling city streets, in the countryside or in tranquil and pure places, we can spread the teachings in all these places. Bodhisattvas always “benefit and bring joy to all sentient beings and become their virtuous friends.” They love to make friends and form virtuous affinities. Those we interact with are those with whom we have affinities, so our dialogue is very agreeable and they naturally accept [what we have to say].
So, Bodhisattvas are not selective with places; whether it is a bustling place or a tranquil countryside, when we have an opportunity, we [should] get to know others. When we have an opportunity, we [should] willingly go places to give teachings and make a connection when we talk to [others]. This is benefiting others and giving joy by often gathering with people and bringing them spiritual joy. When we see them accept the Buddha-Dharma and understand it with a pure heart, we are all joyful. We bring this joy to all sentient beings when we sincerely become their virtuous friends, which are also spiritual friends.
This is what we must often practice. We cannot look at people with a biased mind or avoid meeting certain people. If we do this, how can we be like Bodhisattvas? Bodhisattvas do not give up on sentient beings; only then are they true Bodhisattvas. Bodhisattvas are constantly “guiding and instructing [sentient beings], teaching them charitable giving.” When we talk with people, the conversation is not necessarily always about principles. Usually, the things that most people talk about are a lot of unimportant things or [are] about entertainment and interests.
So, Bodhisattvas must quickly pull them back and bring the conversation back to the path by admonishing them, “We should not waste time; there are these good principles.” We should bring the conversation back on the right track and talk about the wondrousness of the principles. This is how Bodhisattvas teach according to capabilities. We see that sentient beings’ minds are scattered in this world of pleasures and entertainment. If we are able to be with them, [we should] gradually bring them back, gradually change the conversation and then gradually explain the Dharma to them. This is where we need to be mindful.
If they are able to listen and take it in, understanding the law of karma, we can begin to teach them charitable giving, beneficial conduct, loving speech and working together. We use these Four All-Embracing Virtues to guide and teach them. This is what [we should do for] people in society. Nowadays, many people are employed workers; if we were to start teaching them by saying. “Thus have I heard,” it can be difficult [for them]. It is not easy to explain the whole sutra for them. With what we understand of the sutra, we should advise people to practice giving, telling them the many sufferings in this world and how we need people to awaken their love in the world to help [those in suffering].
At any time and in any place, we can always share and motivate everyone, inspiring people to give with a loving heart. We help them know that giving is something that benefits people. It is not just for those we do not know; when people [close to] us have difficulties, we can also directly go to help them. Giving is done through people. Everyone comes together and we all participate.
What about beneficial conduct? Is there someone around us who has difficulties? If someone needs our help, we can help them by just reaching out. This kind of beneficial conduct is very easy. Beneficial conduct does not necessarily require money. We can use our minds and physical strength to care for others. This is all beneficial conduct. As for our facial expressions and our speech, we must cultivate ourselves also regarding these so that when we go among people, they will be glad to see us.
When people need our help, they will be happy to seek us out. We just need to give a little effort and use our strength to be able to help them. When it comes to beneficial conduct, there are many ways [to help others]. In our mind, when we want to do something but we have an unresolvable [problem], we think of those who are our virtuous friends. We seek their counsel to help resolve our trouble. “My challenges are solved when they are here.” This kind of beneficial conduct brings great joy to both parties. So, we must learn to practice beneficial conduct. This is something we can do in our everyday lives.
Loving speech is even easier, isn’t it? We must learn to use gentle and loving speech, not harsh or angry words. It is the same words; why must we say things in a way that make people very upset? This is something we must earnestly learn. We must also learn to say important things with emphasis. When we stress something, our tone will always be heavier. Likewise, as a healthy person, when we speak, we can also learn how to speak to people in a gentle manner.
We need collaborative work to transform others. We often say, “Love is about serving and caring for people.” Where are those we need to love? They are right there in our surroundings. They are around us, serving and working with us. For instance, we work together picking vegetables. This is “working together.” Those who wash vegetables together are working together. Those who are in the kitchen together are also working together. In summary, when we work together on something, when everyone comes together in one place, this is called “working together.”
We must work together with others in harmony so the work will be done quickly. We can work effortlessly and harmoniously, doing the work efficiently, with ease and joy. This is to say nothing of office work. In an office, although there are different departments that act as separate departments in themselves, everyone works together to do the job [for the same company]. If everyone gets along in harmony, the outcome of all that they do will be very meaningful and efficient.
It is the same principle with the Four All-Embracing Virtues. When it comes to us humans, wherever there is a group of people, we [can] work together. As long as people are by our side, we can apply all [of these virtues]. So, everyone must be very mindful to apply them at any time, in any place and with anyone; this is what we need to do. I ask everyone to practice these Four All-Embracing Virtues as we engage in the Bodhisattva-practice. We must find opportunities to go among people, and [these virtues] are our best chance to work with others.
Do we need to go out to cities and communities to find people, form affinities and work together? No, we don’t have to. See, we already have those around us. To sum it up, everyone is our virtuous friend. For everyone we meet, we must give rise to joyous praise. We should earnestly work together to guide others in the direction of the Dharma we want to spread. This is joy.
Now we are talking about taking joy in this. We take joy in going among people, finding people to listen to the Dharma and to share our aspiration. When we understand the Buddha-Dharma, we take joy in others’ merits. When there is an opportunity, we should go out and look. If we encounter someone who needs us, we must mindfully teach and guide them. Now the vows we make must always [include] taking joy in others’ merits, as well as praising the beauty in others. This is taking joy in others’ merits.
Next, everyone should still remember [the previous] sutra passage.
“…or other people of wisdom, whether old or young, who hear this sutra and take joy in it. They leave the Dharma-assembly and go to another place, perhaps a monastery or an empty and serene place….”
We have mentioned this sutra passage before. Now, let us continue this.
“…or a city, a town, a street, an alley, a settlement or a farm, and based on what they have heard, they expound it for their parents, relatives, virtuous friends and acquaintances to the best of their ability.”
We must mindfully seek to understand what kind of people we meet in our everyday lives. People are inseparable from this world; everyone must go out. They go to “a city, a town, a street, an alley, a settlement or a farm, and based on what they have heard,” wherever they go, “they expound it for their parents, relatives, virtuous friends and acquaintances to the best of their ability.” No matter where we go, as long as there are those who can listen to us, we should seize the moment to lead and guide them so that they can enter a place where they will be interested in listening to the Dharma. This is how we must entice and earnestly call out to people to come. This is to say nothing of those we know, our friends and relatives; we must quickly call out to them as well.
So,
“Though they may not originally intend to listen, [these people] will encounter the wondrous Dharma. Though these listeners may not be sincere, they will still take joy in it with deep faith.”
In other words, to get people to quickly come and listen to the Dharma, we must be very mindful. This is just like when, in the past, I used to go traveling every month.
This is because, back then, we were building a school, a hospital, Da Ai TV station and so on, so we needed people to understand and know that these were very meaningful things for this world which needed everyone’s support. So, Tzu Chi commissioners often brought people, their relatives and friends, to come [see me]. They continuously called them on the phone or went to their house to encourage them. This is how they brought them [to see me].
Some would say, “Master is coming; I am so happy. I must quickly go there to listen to her.” Others would say, “Oh, I am very busy. I will wait until I have time; I haven’t finished my work yet.” [The commissioners] would then say, “You’re not finished? I’ll help you. We can wash together. Let’s go together.” Then, by pushing and pulling, they would come.
When they came, they were very joyful when they saw our commissioners. [The commissioners] would drag them before me, saying “Master, this friend of mine is so great. Look, Master. I invited them to come see you and listen to you teach the Dharma. [That is] great; hurry and find a seat.” Those listening to the my teachings were urged and somewhat forced; they did not come of their own volition. When I used to travel, I often encountered those who were like this.
However, once they sat down to listen, after listening, they felt it was pretty good. Although they had objections in their minds, after listening, they also felt it was not bad. However, the people who brought them here would hold onto them tightly and tell them, “Regarding this Dharma, this is what Master means.” The friend would be indifferent, “Ok, ok….” They still did not respond very enthusiastically, but that commissioner would still praise them, “It’s wonderful that you were able to come today. Next time Master comes again, I’ll give you a call and you can come.”
In this way, although they clearly had no interest, as long as they came to listen, tranquilly sitting and listening to the teachings, the one who recruited them to come listen would feel very satisfied. Although that person did not come with sincerity, the one who persuaded them to come still “took joy in it with deep faith.” Everyone should be able to clearly understand it in this way.
In ancient times and today, it has been like this. Since the Buddha taught the sutras, there have been [people] like this; in these times, after the Buddha’s entry into Parinirvana, when people spread or teach the Dharma, we must take joy in their merits in the same way. “Now I also realize it; it is like this. Yes, this is how it is. It is like this.” This is how it has been. From ancient times to now, spreading the Dharma has never been easy; safeguarding the Dharma has been even harder. These volunteers advance diligently, never retreating in their aspirations. They want people to draw near the Buddha-Dharma and wish that everyone will hear what we are doing.
This is how the principles within the Buddha-Dharma are. So, we need to go among people and [establish] our mission. Our earliest commissioners [had] “the mark of deep faith and understanding” and were willing to wholly safeguard the Dharma. Every time they wanted to recruit someone, there were many cases like what we just described. Despite being half persuaded and half coerced, later on, once they had been urged and pushed to come, they became interested after listening for themselves, and they no longer rejected it.
First, they were advised; then, they were urged. The third time, they came when they were telephoned. After that, they would say, “Sister, if Master comes again, please let me know.” They began to come on their own and bring others. It is not hopeless; we have to be sincere in transforming people, but their transformation does not come so quickly. Once they are transformed to join us, they also become a seed. This requires our mindfulness. If we form aspirations and are mindful, it is doable.
So, .”..or a city, a town, a street, an alley, a settlement or a farm, and based on what they have heard….”
…or a city, a town, a street, an alley, a settlement or a farm, and based on what they have heard…: Whether in a city, a town, a street, an alley, anywhere that people gather together and settle, or in the rural farmlands, they base [their teachings] on what they heard in the Dharma-assembly.
Be it a city, an urban district, a street, an alley, a village a street, an alley, a village, a region or a neighborhood, Bodhisattvas likewise do not fear hard work and go everywhere to recruit people, inviting them to come together. Bodhisattvas will personally go to every place. This is very difficult. To spread the Buddha’s teachings is not easy.
When we are in a city, a town, a street or an alley, “anywhere that people gather together and settle,” we must find a way to spread [the Dharma]. So, whether it is at a farm or in any [other] place, as long as there are conditions and opportunity, [Bodhisattvas] will find a chance to go. This is also what Tzu Chi volunteers are like. “We are willing to teach [the Dharma] in a prison.” They are also willing to do this. As long as there is an opportunity and the conditions are right, they are willing to sow the seeds of goodness. Thus, “They base [their teachings] on what they heard in the Dharma-assembly.” These things are what they [can use] to spread the Buddha’s teachings.
Whether in metropolises, cities or townships, streets or alleyways, villages or the countryside or vulgar and profane places, whether teaching their family or extended family, they expound [this sutra] to the best of their ability.
So, “Whether in metropolises, cities or townships, streets or alleyways, villages or the countryside….” In the villages and countryside, they likewise go place by place, wherever there are people who gather together, be it clean or dirty [places]. In the Chapter on the. Practice of Bringing Peace and Joy, we also read about this. There are so many places we should go to or should not go to, clean or dirty etc. What should we do? We must have precautions in mind. How should we go there? Should we go or not? If we go, what do we need to mentally prepare for? It is all about how Bodhisattvas should enter [places].
So, “whether teaching their family or extended family” refers to extended family and immediate family. Be it for their uncles, their brothers or their grandchildren or nephews, they always “expound [this sutra] to the best of their ability.” For their own family members and so on, in whatever the environment, they adapt to them. Whoever the person is, be it their relative or an outsider, they wholeheartedly try to transform them. With people on the streets, people from their hometown, relatives and friends, [Bodhisattvas] very mindfully seek to transform them.
They expound it for their parents, relatives, virtuous friends and acquaintances to the best of their ability: For their own parents, elders, relatives, virtuous friends and ordinary acquaintances, they expound [this sutra] according to their own knowledge and ability.
So, “They expound it for their parents, relatives, virtuous friends and acquaintances to the best of their ability.” It is not just for [people] in the alleys or in the neighborhoods. It is also for their relatives and friends and even closer relatives [like] their parents. For their parents, their closest relatives, [other] relatives, virtuous friends and acquaintances, they “expound this sutra” to all “to the best of their ability.”
Do you know? Transforming others is easy but transforming relatives is very difficult. This is especially true when it comes to transforming parents and siblings. It really is very difficult. Look at how we have so many. Tzu Chi volunteers, who are very popular when they are outside. When they go home and want to tell [family members] about Tzu Chi, they are rejected.
For example, in 2018, a Tainan Faith Corps member told me, “I feel so regretful.” I asked, “Why is that?” He said, “I have been in the disaster area for the past several days. It has been 11 days in all. I leave early and return late. My siblings are not understanding, and my parents are very unhappy about it. This makes them very angry. But I have to go out every day because this is my duty.” He is a leader of a [relief] team. He said, “If I do not lead the team, how can the brothers on the team come together? For these ten plus days, I have made my family very unhappy. I feel it is not harmonious.”
This went on for several days until our Dharma masters in the Abode went and told the [family], “We are so grateful.” They went to the family to express to them, “Your child is so wonderful. He served so many people at the disaster area. Fortunately, he brought so many people. Otherwise, the elderly people [wouldn’t know what to do]; there were such high floodwaters. Luckily, we had a group of Tzu Chi volunteers. Your family really is blessed to have such a good child.” They then told [the volunteer], “this is all a misunderstanding.”
“If you had explained to your siblings, it wouldn’t have been such a big problem. Now this misunderstanding has been resolved.” So, he was also very happy. Yet, [later], he came and told me, “Master, I [want to] repent for having created this trouble for my family during this time.” I said, “When helping our neighbors in the disaster areas, first setting aside the individual family to bring the greater mission to fruition was not wrong. The only shortcoming was not explaining clearly to them before going out.” He said, “Indeed, that is what I need to learn.” Nonetheless, he would leave the house very early in the morning, and he continued this work [day after day].
This is engaging in the Bodhisattva-practice. Sentient beings have needs but family members do not understand [this]. Such examples are numerous! It is very difficult for Bodhisattvas, because they must overcome this difficulty when doing good deeds. That is why we say it is not easy. Only if we are able to overcome this difficulty can we be firm in our will to practice. Only then is it called spiritual practice. With such great difficulty, we must not go astray in our direction; we must persist so that we are not influenced by our surroundings. With the right direction, we benefit sentient beings. [Life] is full of suffering. If people only care about themselves and do not care about those who suffer, this world really will not have any Bodhisattvas.
The Buddha taught the Bodhisattva Way in this world because He needed actual people to practice the principles of Bodhisattvas. The words in the sutra are a path. This path is a road we can walk. We want to reach the other shore. We often read that to cross to the other shore there is no other method but to use the Six Paramitas. These six practices will help us go from this shore to the other shore. They are giving, upholding the precepts, patience, diligence, Samadhi and wisdom. These are what Bodhisattvas must practice.
In our lifetime, we go through the natural course of life. The Buddha-Dharma is all about the law of karmic cause and effect. We are born in this world without any control. The people in suffering also suffer because of their past karmic forces. So, their present life has unbearable suffering. However, the Buddha came to teach us to give rise to compassion in mind. We must have loving-kindness, compassion, joy, equanimity and sympathy for sentient beings. Since the teachings are for us [to practice] loving-kindness, compassion, joy, equanimity and sympathy for sentient beings, these are not just words for us to read.
What does “loving-kindness” mean? Loving-kindness is creating blessings for people. What is “compassion”? Compassion is “feeling pain when others hurt and grieving when others suffer.” This is “universal compassion. Unconditional loving-kindness” [is caring] for those unrelated to us, and hoping that everyone lives in peace and safety, that society is harmonious and that the world is free of disasters. This is loving-kindness. Compassion is when sentient beings suffer and we feel their pain in our heart; we cannot bear not helping them.
With the karmic law of cause and effect, [good] deeds bring blessings, like saving someone in this life. There are many stories of these karmic conditions in the Buddha’s teachings. In the Buddha’s Jataka Sutra, in order to save people, throughout lifetime after lifetime, He was willing to give His head, eyes, marrow and brain to other people. Throughout countless lifetimes, in the end, He had only one goal, which was to attain Buddhahood. So, in our spiritual practice, we work hard to attain Buddhahood. The goal of Buddhist practitioners is to attain Buddhahood. In the process of attaining Buddhahood, we must [practice] the Bodhisattva-path. We must walk this path of giving, upholding precepts, patience, diligence, Samadhi and wisdom. We must walk this path very carefully. If we lack even one [practice], we must continue to pave the path until it is complete. This is how we should practice the Bodhisattva Way.
So, “for their own parents, elders, relatives, virtuous friends…. Virtuous friends” are those friends who take great joy in doing good. “Ordinary acquaintances” are those whom we recognize and share like-minded aspirations with. For these virtuous friends and the people they usually recognize, “they expound [this sutra] according to their own knowledge and ability.” These friends all take joy in giving. If we share [the Dharma] with them, they will definitely accept it, so we expound [the Dharma] to them. It is easier to teach it to them.
Thus,
“Their listeners may be their parents or relatives, but human relationships are complicated. When compared to those in the Dharma-assembly who listen and contemplate carefully, they are as far apart as clouds and mud.”
The listeners who are our parents, relatives and virtuous friends, we can gather them all together. This seems very easy, since they are people familiar to us, distant relatives, neighbors or our own parents and siblings. When we bring all of these people together, “we compare them to those in the Dharma-assembly who listen and contemplate carefully.” What teachings will suit their capabilities? When we choose the Dharma according to their capabilities and share it with them, they are still “as far apart as clouds and mud.” There is still some [distance]. Although they are able to accept it, they are still unable to integrate it very well.
Although these are relatives and friends, although they are our family and people who take joy in virtuous teachings, even after we expound the Dharma to them and they mindfully contemplate [it], for them to accept it and continue listening, they are still as far apart as clouds and mud. It is still a little bit difficult. So, it truly is difficult to spread the Dharma. They may listen [and say], “Yes, yes. I can teach it too; I can repeat it. Yes, I can repeat it [very] well. But there are still some parts….” There are some parts [they do not understand], so we really must be very mindful.
So, these “relatives” are “relatives of the same clan. Acquaintances” are people they have deep ties and associate with.
Relatives: Relatives of the same clan. Acquaintances: People they know and associate with.
Interacting [with people] like this and teaching them the profound and wondrous Dharma is really not easy. This is to say nothing of [the complexity of] people outside. Some already have a mindset that rejects it. It could be a stranger or an acquaintance but when they are not interested, it is very difficult to share the Dharma so that they can take it to heart. So, even just for the sake of cultivating joy, giving teachings ourselves in the hope that everyone will come listen and take joy in them is also not easy.
So, everyone, it is difficult for those who listen to the Dharma and even more difficult for those who spread it. [In regards to] the true Buddha-Dharma, to truly take it to heart, accept it and put it into practice, to practice the Bodhisattva-path, is truly not that easy. When we achieve it, it is so worthy of praise! Recently, I have been praising these senior Bodhisattvas who have continued [even] until today without retreating in their aspirations. They have brought our Four Missions to fruition. Now, they continue to support these Four Missions as volunteers. This is so very precious. Thus, I ask everyone to earnestly cherish and praise this group of. Bodhisattvas we encounter here. We must always be mindful!