Chapter 19: The Merit and Virtue of a Dharma Master

At that time the World Honored One, wishing to restate this meaning, spoke verses, saying:

“This person’s nose is pure,
And within the world,
All odors, fragrant or fetid,
He can completely smell and know.

Sumana and jatika,
Tamala and chandana,
The scents of aloe-wood and cassia,
The scents of various flowers and fruits,
The scents of living beings,
The scents of men and women–
The speaker of Dharma, at a distance,
Smells them and knows where they are.

The great and mighty wheel-turning kings,
The minor wheel-turners and their sons,
Ministers and courtiers–
By their scents, he knows where they are.

The jewels worn on the body,
The jewel treasuries in the earth,
The Wheel-Turning King’s jeweled women–
Smelling their scents, he knows where they are.

The ornaments adorning people’s bodies,
Their clothing, beads,
Various kinds of perfumes–
Smelling their scents, he knows where they are.

The gods, whether walking or sitting
Or playing with their spiritual transformations–
The upholder of the Dharma Flower,
Having smelled their scents, knows them all.

The trees with their flowers and fruits,
The fragrance of clarified butter–
The one who holds the Sutra, dwelling here,
Knows the location of them all.

In the deep recesses of the mountains,
The chandana trees in bloom
And the beings dwelling therein–
Smelling their scents, he knows them all.

The living beings on Iron Ring Mountain,
In the great seas, or in the earth–
By their scents, the holder of this Sutra
Knows the location of them all.

The male and female asuras
And their retinues,
Their quarrels and their play–
By smelling their scents, he can know them.

In the wilds or ravines,
Lions, elephants, tigers and wolves,
Wild oxen, and water buffalo–
Smelling their scents, he knows where they are.

Should a woman be pregnant with a child
Whose sex has not yet been determined,
Nor is it known if it is a freak or non-human,
Smelling the scent, he can know.

By the power of his smelling,
He can know when she first conceived,
Whether the fetus is mature,
And if she will safely bear a blessed child.

By the power of his smelling,
He knows what men and women are thinking:
Their defiling desires, stupidity, and hateful thoughts.
He also knows those who cultivate goodness.

The gold, silver, and jewels
Hidden in the earth’s storehouses,
Filling copper vessels–
Smelling the scents, he knows them all.

Various kinds of beads
Whose value cannot be known–
By smelling their scent, he knows their value,
Where they came from, and where they are now.

All the flowers in the heavens,
Mandarava and manjushaka,
The parijata trees–
Smelling their scents, he can know them.

The palaces in the heavens–
Superior, middling or inferior,
Adorned with many jewels and flowers–
Smelling their scents, he can know them all.

Heavenly gardens, groves, and supreme palaces;
Towers and wondrous Dharma Halls;
The amusements to be found therein–
Smelling their scents, he can know them all.

The gods, whether listening to the Dharma
Or enjoying the pleasures of the five desires,
Coming or going, walking, sitting, or reclining–
By the scents, he can know them completely.

The garments worn by the goddesses,
Their adornments of flowers and perfume
As they ramble around for pleasure–
By their scents, he knows them all.

Proceeding thus upward,
Reaching to the Brahma heavens,
Those who enter Dhyana and those who leave it–
Smelling their scents, he knows them all.

The Heavens of Light-Sound and Pervasive Purity,
On up to the Peak of Existence,
Those just born there and those sliding down–
Smelling their scents, he knows them all.

The host of Bhikshus,
Ever vigorous in the Dharma,
Whether sitting or walking;
Reading or reciting the Sutra;
Or in the woods beneath trees,
Concentrated, sitting in Dhyana–
The one who upholds the Sutra, smelling their scents,
Knows where they are.

Bodhisattvas of solid resolve,
Whether sitting in Dhyana or reading and reciting,
Or speaking the Dharma to others–
Smelling their scents, he knows them all.

In any place the World Honored One may be,
There revered by the multitudes,
As he pities them and speaks the Dharma–
By smelling the scent, he knows this completely.

Living beings in the Buddha’s presence,
Hearing the Sutra and rejoicing,
Cultivate in accord with Dharma.
By smelling the scents, he completely knows them.

Even though he has not yet attained the Bodhisattva’s
Non-outflow Dharma-nose,
Still, the upholder of this Sutra
Will first attain a nose with such characteristics.”

At that time the World Honored One, Shakyamuni Buddha, wishing to restate this meaning, spoke verses, saying: “This person’s nose is pure, and within the world, all odors, fragrant or fetid, he can completely smell and know. Here we are talking about his nose, his physical nose. With it he can know all the smells inside and outside in the great world system; this is the “heavenly nose.” He is not attached to or defiled by the objects of smell, because of his “wisdom nose.”

He can distinguish scents without mistake; this is his “Dharma nose.” He can have all of these functions at the same time; this is the “Buddha nose.” He is complete with the five kinds of noses. We have discussed the eye and ear, and now we are discussing the nose. The eyes can hear; the ears can see; and the nose can see and hear! This is a state in which the six organs interpenetrate in their functions. Each organ is complete with the functions of the other five.

They eyes basically can see, but now they can hear. The ears can hear, but now they can see. The nose is for smelling, but now it can eat! The organs are interchangeable. Each organ operates with the functions of the other five. Such functioning takes place in the realm of the inconceivable where the six organs are interchangeable.

So, right in this world, he can small all that is fragrant or the most foul of smelly odors. What are the smelliest creatures? Human beings are the most foul smelling. Excrement and urine can be smelled at quite a distance. We are afraid of the odor, so we flush it down the toilet. But no matter how hygienic and careful one is, how meticulous in taking care of the body, when the time comes, one is still going to die. And when the time comes to die, you do not get a single extra day.

This person can distinguish the fragrant from the fetid. The fragrances in the world come from wholesome energy. The stench in the world comes from evil energy.

If you do a good deed, you do not need to tell anyone. You will naturally have a good, fragrant smell and people will pick up on that. People who cultivate do not need to look at someone or hear that person’s voice, they can just take a whiff and know if that person does evil or good. Those who do good have a good smell; those who do evil, stink. You cannot cheat people like that.

The sumana and jatika, the tamala and chandana, the scents of aloe-wood and cassia, the scents of various flowers and fruits, the scents of living beings, the scents of men and women–the speaker of Dharma, at a distance, smells them and knows where they are. The sumana flower’s name means “in accord with one’s wishes.” These flowers are white and yellow and combinations thereof. White represents silver, and yellow represents gold. They are also called the silver and gold flower. “Jatika” means “golden coin” because that is what the flower looks like. “Tamala” means “nature without filth,” it is extremely clean.

There are various kinds of flowers and fruits, but one who upholds the Dharma Flower Sutra knows immediately by smelling what kind of flower or fruit each is. From a very long distance away, the one who speaks the Dharma Flower Sutra can tell where all these things are.

The great and mighty wheel-turning kings, the minor wheel-turners and their sons, ministers and courtiers–by their scents, he knows where they are. The most powerful kings in the world are the wheel-turning kings. They rule over the four continents and have seven treasures. The minor wheel-turning kings have less authority. There are gold, silver, copper, and iron wheel-turning kings. The person who upholds this Sutra need only smell their scents, and he knows their whereabouts. If, by smelling, he can know where they are, isn’t that the same as using one’s nose as a pair of eyes? It is just like seeing. So the nose can be used as eyes!

The jewels worn on the body, the jewel treasuries in the earth, the Wheel-Turning King’s jeweled women–smelling their scents, he knows where they are. The jewels, jade, diamonds, and all the precious things in the earth, and the treasured women, who are one of the Wheel-Turning King’s seven treasures—he knows where they all are.

The ornaments adorning people’s bodies, their clothing, beads, various kinds of perfumes–smelling their scents, he knows where they are. All the things the gods and people use to make themselves beautiful—beads, bracelets, and so forth; their fancy clothes; and also all the different kinds of fragrances with which they anoint themselves—when he smells these things he does not need to look with his eyes. His nose tells him where they are.

Someone asks, “Why can’t I see with my nose?”

It is no surprise, is it? You have not upheld or lectured upon the Dharma Flower Sutra, and you have not read and recited it or written it out, so how could your nose see?

The gods, whether walking or sitting, or playing with their spiritual transformations, the upholder of the Dharma Flower, having smelled their scents, knows them all. Whether the gods are walking around or whether they are just sitting there in Dhyana meditation, they might be manifesting their spiritual penetrations. One who reads and recites the Dharma Flower Sutra will know all these things just by smelling.

The trees with their flowers and fruits, the fragrance of clarified butter–the one who holds the Sutra, dwelling here, knows the location of them all. All the different trees with their many varieties of fruits and flowers, as well as the fragrance given off by the butter lamps, will be known to the Dharma Master who receives and upholds the Dharma Flower Sutra.

In the deep recesses of the mountains, the chandana trees in bloom and the beings dwelling therein–smelling their scents, he knows them all. Deep, deep in the mountains the chandana trees bloom luxuriantly. Living beings cultivating in the mountains, the people and non-people, by their scents he will know them. He knows very clearly, just as if he had seen them with his own two eyes.

The living beings on Iron Ring Mountain, in the great seas, or in the earth–by their scents, the holder of this Sutra knows the location of them all. The Iron Ring Mountain is in the sea outside Mount Sumeru. The Dharma Master who upholds the Wonderful Dharma Lotus Flower Sutra, on smelling these scents, knows where all the living beings are.

The male and female asuras and their retinues, their quarrels and their play–by smelling their scents, he can know them. Asuras always fight among themselves. They take fighting as a form of recreation. By smelling their scents, he knows what they are doing.

In the wilds or ravines, lions, elephants, tigers and wolves, wild oxen, and water buffalo–smelling their scents, he knows where they are. In the wilds where there are no people, or in deep, steep places, where only one can walk on treacherous paths, one may encounter all these wild beasts. By smelling their scents, you know where they are.

Should a woman be pregnant with a child whose sex has not yet been determined, nor is it known if it is a freak or non-human, smelling the scent, he can know. It might be a ghost-fetus! Or it might be a freak! Some people might give birth to a dog or a pig. Strange!

By the power of his smelling, he can know when she first conceived, whether the fetus is mature, and if she will safely bear a blessed child. The fetus can be compared to a fruit. When a fruit is ripe, you can pluck it from the tree. When the fetus is nine months old, it is mature. A fetus that is only seven months old is not mature; it is not ready to be born. Having children is basically pretty dangerous. When women are bearing children, the distance between them and Kind Yama is about as thin as a piece of paper. You might say they can reach out their hands and touch King Yama on the nose, they can be that close to death. He knows whether the mother will give birth easily and whether the child will have blessings.

By the power of his smelling, he knows what men and women are thinking: their defiling desires, stupidity, and hateful thoughts. He also knows those who cultivate goodness. He knows their defiled thoughts, that is, which men the women are thinking about, and which women the men are thinking about. Stupidity means ignorance. Because of ignorance, one gives rise to anger. He also knows which person practices good deeds.

The gold, silver, and jewels hidden in the earth’s storehouses, filling copper vessels–smelling the scents, he knows them all. He knows where the gold, silver, and diamond mines are.

For most people, the senses are each limited to one function: the eyes can see; the ears can hear; the nose can smell; the tongue can taste; the body can feel; and the mind can think. If you tried to tell them about the doctrine of the interchangeable functioning of the six organs, they would certainly not believe you. Once you arrive at that state and obtain that merit and virtue, you will know for yourself, “Oh, so there actually is such a wonderful state!” You will know how inconceivable the states in the Buddhadharma are.

Some people say, “I do not want any part of that! Why not? It is too much trouble. What need is there to hear all the sounds in the heavens and see all the people in the heavens? How could I possibly get any sleep? Wouldn’t I just have that much more false thinking? I do not care to attain that state.”

It is not for certain that you could attain it even if you did like it. In order to attain this state, you have to have no false thinking. If one gains this state, then one will “see as if not seeing; hear as if not hearing; smell as if not smelling; taste as if not tasting; feel as if not feeling; and think as if not thinking.” If one can be unmoved by states, then one can obtain this state. If you are turned by states and think, “How will I get any sleep if I obtain a state like that?” you can be sure that you would not lose any sleep. If you want to sleep, you can sleep. If you do not want to sleep, you do not have to. It is just that wonderful! You can talk until your face turns blue, but you cannot explain the word wonderful.

The Wonderful Dharma Lotus Flower Sutra—every single sentence could be explained as “wonderful,” and there would be no error, because it is all wonderful. If you are able to do that, then you have understood the Dharma Flower Sutra.

Now the person who was just thinking that he did not want to attain this state is thinking, “How did he know I had that false thought?”

Ah! Why did you have that false thought? Did you think you could have such a false thought and I would not know? If you can have a false thought like that, then I can know about it! If you are afraid that I will know about your false thinking, then do not give rise to false thinking. That would be the best. Do you think that has principle? I do not think anything about it at all, so I am not going to worry about whether or not it has principle.

Various kinds of beads whose value cannot be known. By smelling their scent, he knows their value, where they came from, and where they are now. There are many kinds of beads and necklaces. Most people, seeing such a profusion of jeweled beads would not see them clearly. They would be unable to think; they would have no idea what such treasures were worth. But this person who receives and holds the Dharma Flower Sutra only needs to take a whiff of them to know how much they are worth. He will then know if they are expensive or inexpensive. He will also know just where they came from—from which country, which mountain, which mine, and so on. He will also know where they are at present.

All the flowers in the heavens, mandarava and manjushaka, the parijata trees–smelling their scents, he can know them. There are many flowers in the heavens. We are given four kinds: mandaravaflowers “small white flowers”; mahamandarava flowers, “big white flowers”; manjushaka flowers “small red flowers”; and mahamanjushaka flowers “big red flowers”.

The parijata trees are the trees in the garden of Lord Shakra, the “King of Heavenly Trees.” Just by smelling them, he will know what they are.

The palaces in the heavens, superior, middling or inferior, adorned with many jewels and flowers, smelling their scents, he can know them all. Heavenly palaces come in different varieties. They are not all the same. All kinds of flowers and jewels adorn the palaces. Just by smelling, he knows about this very clearly.

Heavenly gardens, groves, and supreme palaces; towers and wondrous Dharma Halls; the amusements to be found therein–smelling their scents, he can know them all. There are forests in the heavens, but they are nothing like the ones in the human realm. They are adorned with the seven treasures. The branches may be jade, and the leaves silver and gold. We say they are trees, but they are nothing like trees as we know them. In the Heaven of the Thirty-three there is the Wonderful Dharma Hall in which Shakra speaks the Dharma for those in the other thirty-two heavens every day. They also have big parties where they fly around and dance; they really carry on and enjoy themselves.

The gods, whether listening to the Dharma or enjoying the pleasures of the five desires, coming or going, walking, sitting, or reclining–by the scents, he can know them completely. The gods of the three realms all come to hear Shakra speak the Dharma. Sometimes they enjoy the five desires: forms, sounds, smells, tastes, and tangible objects.

The garments worn by the goddesses, their adornments of flowers and perfume as they ramble around for pleasure–by their scents, he knows them all. Their clothes are made up of many beautiful flowers, and they stroll around at leisure, enjoying themselves. Just by smelling their scent he knows that they are extremely happy.

Proceeding thus upward, reaching to the Brahma heavens, those who enter Dhyana and those who leave it–smelling their scents, he knows them all. When you meditate, you should learn how to enter Samadhi. Now, entering Samadhi is not the same thing as falling asleep. When you enter Samadhi your mind is very, very clear and your Prajna wisdom is illumining.

Entering Samadhi does not mean you do not know anything at all. Entering Samadhi means that although you are in Samadhi and you are still, your stillness is all illumining. Your illuminating is always in stillness. Although you are quiet, you are aware of what is moving. When you are in Samadhi your head does not hang down. If your head is hanging down, you are not in Samadhi. And it is not leaning backwards, either. When you are in Samadhi, you are sitting up perfectly straight and unmoving. That is called “still, yet always illumining; illumining, yet always still: Prajna manifests.”

At such a time, one clearly illumines all dharmas and sees that they are empty of characteristics. As the Heart Sutra says,“…practicing the profound Prajna Paramita, he illumined and viewed the five skandhas all as empty…Shariputra, all dharmas are empty of characteristics.” That is the state we are describing.

I will tell you something else. After this, if I am lecturing and I fall asleep, do not wake me up. Just do the transference and go home and do what you want. Then whenever I wake up, I will continue lecturing again. This may or may not happen. Sometimes I might enter Samadhi when I am lecturing. Talking about Samadhi, I might decide I want a taste of it myself and try it out. If that happens, do not panic. It might happen, and it might not. The Dharma Master who upholds the Dharma Flower Sutra knows all about who is entering and who is leaving Samadhi. 

The Heavens of Light-Sound and Pervasive Purity, on up to the Peak of Existence, those just born there and those sliding down, smelling their scents, he knows them all. Many people think of there being only one heaven. Actually, there are countless heavens in layers, one on top of another. Those of outside ways think there is only one god, but actually there are a lot of them. The gods in the heavens are very much like our emperors. There is a lord in each of the limitless heavens. In Buddhism, the gods are Dharma protectors. In the Dharma assembly, they do not even have a seat; they have to stand up. As you can see, Weitou Bodhisattva and Qielan Bodhisattva always stand in front to protect the Buddha.

In the Heaven of Light-Sound, the gods speak with light. Every light they emit is a particular message. The Heaven of Pervasive Purity is extremely pure. The Peak of Existence is the Heaven of Neither Perception nor Non-perception in which the gods live for 80,000 great eons. However, when the time comes, they do fall.

The heaven right above us, the one we can see, is called the Heaven of the Four Kings. The gods there live for five hundred years. We must also consider that fifty years in the human realm equals one day and night in the Heaven of the Four Kings. So, in human terms, you can count it up to see how long they live—several tens of thousands of years.

“Sliding down” means that the five signs of decay have manifested, and they are on their way down.

The Dharma Master who upholds the Dharma Flower Sutra, by simply smelling the scents, knows all these.

The host of Bhikshus, ever vigorous in the Dharma, whether sitting or walking; reading or reciting the Sutra; or in the woods beneath trees, concentrated, sitting in Dhyana–the one who upholds the Sutra, smelling their scents, knows where they are. The Bhikshus and Bhikshunis are always vigorous in body and mind, whether sitting in Dhyana meditation, practicing walking meditation, bowing to the Buddhas, or writing out Sutras; or in the woods underneath trees, where it is very quiet; or meditating, where it is easy to gain “light peace” and Samadhi. The person who upholds the Dharma Flower by smelling their scents knows where they are.

Bodhisattvas of solid resolve, whether sitting in Dhyana or reading and reciting, or speaking the Dharma to others–smelling their scents, he knows them all. Those with the Bodhisattva resolve, the resolve to benefit oneself and benefit others, to enlighten oneself and enlighten others, to practice the perfections and ten thousand conducts, whether sitting in meditation or reciting the Sutra or speaking the Dharma for living beings—by their scent, the upholder of this Sutra knows where they are.

In any place the World Honored One may be, there revered by the multitudes, as he pities them and speaks the Dharma–by smelling the scent, he knows this completely. In any and all places throughout worlds of the ten directions, no matter where the World Honored One is, he is revered and honored by living beings. He takes pity on living beings because of the limitless sufferings they must undergo. He teaches the Dharma in order that living beings can leave suffering and attain bliss. By smelling the Buddha’s fragrance, he knows where he is.

Living beings in the Buddha’s presence, hearing the Sutra and rejoicing, cultivate in accord with Dharma. By smelling the scents, he completely knows them. Living beings who hear the Buddha speak the Dharma are happy. They rely upon the Dharma to cultivate the Way. By smelling the scents, the upholder of this Sutra knows who is cultivating in accord with the Dharma and who is not.

Even though he has not yet attained the Bodhisattva’s non-outflow Dharma-nose, still, the upholder of this Sutra will first attain a nose with such characteristics. Although he has not perfected the non-outflow Dharma-nose, the Dharma Master who receives and upholds the Dharma Flower Sutra will obtain a distinctive nose which is much like the non-outflow Dharma-nose.

We have heard about the merits of the nose, and now we are going to hear about the merits of the tongue. If you do not know how to use your tongue, you can listen now and find out how to use the tongue so that it can have twelve hundred merits.

Somebody says, “Well, all people know how to use their tongues, except mutes, who cannot talk.”

What you say has some principle but it also lacks principle. Why? If you really knew how to use your tongue, you would only say good things. You would not say bad things. You should return the light and ask yourself if you ever speak wrongly. From the time you were born, have you spoken only what is good? Have you ever said anything evil? I do not believe anyone can claim that they have never said anything bad. You have never scolded people, gossiped, lied? Have you never done any of these? Surely you have done some of them. That means you do not know how to use your tongue. After hearing the Sutra you should think, “The tongue has twelve hundred merits. I should not say unwholesome things anymore. There is no merit in that.” Then you will have learned how to use your tongue. It is just a matter of being off buy a little bit that you cannot use it. If you change just a little bit, then you can.

Tomorrow is the first of October [1970], and the Bhikshus and Bhikshunis have been asked to go cross over the dead. Before you cross over the dead, you should cross over the living by speaking the Dharma for them. Do not wait until they die. Speak the Dharma to them now, so they can change from the evil and go toward the good. Any of the Buddhist Lecture Hall Dharma protectors and laypeople may go along if they like.

Laypeople who have taken the precepts can wear their robes and sashes. Those who have taken refuge but have not taken precepts can wear just the black robes. If you do not have one, you can borrow one. We should appear very adorned and not look ragged and unruly. Four people should stay and protect the platform against theft. There will be all kinds of people at the ceremony.

Perhaps we can take the image of the Venerable Hsu-Lao. The image is not so ornate, so it is pretty portable. But remember to have four people on duty here. We can have someone in front with the tin staff. It is for opening up the doors of the hells. Someone can recite in front of the microphone, loudly, but not so loudly that you lose your voice. One of you can stand in the back as the host and encourage everyone to recite along to plant good roots. Whoever wants to may go. You may lecture for five or ten minutes. Probably this will make a far-reaching impression: Ah! American monks! Great Dharma Masters! Incredible.”

One thing you should make sure to say is that we represent no party and no sect. We are doing merit and virtue, and it is entirely nonpolitical. We are relying on the great compassion of the Buddha to cross over all living beings from every country. We will be happy to oblige any country that wants us to cross over their dead.

Sutra:

“Moreover, Ever-Vigorous, if a good man or a good woman receives and upholds this Sutra, whether reading, reciting, explaining it to others, or writing it out, he or she will gain twelve hundred meritorious virtues of the tongue. All things, whether good or bad tasting, savory or unsavory, bitter or astringent, when they come in contact with his tongue will change into things of superior flavor, like heavenly sweet dew. None will not be flavorful. If he lectures amidst the great assembly, his sound will be profound and wonderful, penetrating their minds and causing them all to be joyful and happy.”

At that time the World Honored One, wishing to restate this meaning, spoke verses, saying,

“This person’s tongue is pure
And will never taste foul flavors.
All of the food he eats
Turns into sweet dew.

Using the profound, pure, and wondrous sound,
He speaks the Dharma for the great assembly
Using causes, conditions, and analogies
To guide the minds of living beings,
Who, on hearing him, rejoice
And make superior offerings.

The gods, dragons, yakshas,
And asuras, and so forth,
All with reverent minds,
Come to hear the Dharma.

This person who speaks the Dharma,
Should he wish with a wondrous sound
To pervade three thousand worlds,
As he wishes, he will be able to do so.

Wheel-turning kings, great and minor,
Their thousands of sons and their retinues,
With palms joined and reverent minds,
Always come to hear and receive the Dharma.

The gods, dragons, yakshas,
Rakshasas and pishacas,
Also, with happy hearts,
Always delight in coming to make offerings.

The god king Brahma, King Mara,
Self-Mastery, and Great Self-Mastery,
And all the hosts of gods
Always come to where he is.

All the Buddhas and their disciples,
Hearing his sound as he speaks the Dharma,
Are ever mindful and protective,
And sometimes manifest in person.”

Outline:

F4. The tongue.

Commentary:

Shakyamuni Buddha is continuing to expound on these principles. Moreover, Ever-Vigorous, if a good man or a good woman, one who has taken the precepts, receives and upholds this Sutra, cultivating according to the doctrines contained in the Dharma Flower Sutra, whether reading, reciting, explaining it, the Dharma Flower Sutra to others, or writing it out, he or she will gain twelve hundred meritorious virtues of the tongue. Why does the tongue have twelve hundred merits? Because with the tongue one can speak the Dharma. Not only can one speak the Dharma, but one can speak the perfect Dharma, the Dharma which is perfectly interpenetrating, the Wonderful Dharma. That is why the tongue has such great merit.

However, although the tongue has merits, it also can make quite a number of mistakes. If you do not speak the Dharma, but instead say deviant things, then you have created offenses. The offences could exceed twelve thousand. The more offenses one commits, the more one tends to commit.

There is double-tongued speech, frivolous speech, lying, and abusive speech. There are four evils of the mouth, and one can create limitless, boundless offenses in this vein. If you commit offenses with your mouth, your food would not taste good. If you want to know if you have committed offenses, check to see what your food taste like. If you have committed offenses, then even good food would not taste good, to say nothing of poor food.

If the tongue has merit, all things, whether good or bad tasting, savory or unsavory… “Savory” means especially fine tasting, wonderful food, sweet dew food. “Unsavory” means really disgusting. Bitter or astringent—I do not mind bitter food; I like bitter things. I find a lot of sweetness in what is bitter. It is bitter first, then it is sweet. If you do no endure the bitterness, you cannot enjoy the sweetness. In China they have a saying about education:

After ten bitter years by the cold window,
One gains instant fame and becomes known worldwide.

Students in the old days were solitary. They did not form large classes. They studied day and night, and no one came to keep them accompany. You were on your own; no one even knew you were studying. After ten years of bitter study, you went for the examination. Because you studied so hard for ten years, you were really well-versed and had wisdom. You passed the test with flying colors and gained the top-scholar position, zhuang-yuan. Then everybody knew who you were. No one knew you before, and that was bitter. Now it is sweet.

All of you have studied the Buddhadharma for two or three years, and no one knew about it. Today you went out to lecture and spoke fluent English and Chinese. The Chinese people probably understood at least half of what you said, and the Americans more than that. “Oh, look at those Dharma Masters—the two Bhikshunis and three Bhikshus!” Having suffered some bitterness, now everyone knows who you are. “They can recite the Shurangama Mantra, the Heart Sutra and Amitabha Buddha’s name!” That is really rare among Western people.

I dare say that outside of the Buddhist Lecture Hall, there is not anyone who can recite the Shurangama Mantra. That is certain, unless someone dropped in out of the heavens. Do you believe that? You had better believe it. If you do not believe it, I am going to insist that you believe it. Would you say that is fierce or not?

…when they come in contact with his tongue will change into things of superior flavor, like heavenly sweet dew, the heavenly medicine of immortality. Partake of it, and you will not die. Why do the gods have such long life spans? Because they take in the sweet dew Dharma food. It is really sweet, sweeter than apple juice, orange juice, or any other kind of juice. Would you like some? If you would, you had better study the Buddhadharma. Study for a while, and when I see that you are studying hard and are very obedient, that you believe with no doubts at all, then I will give you some sweet dew so you do not die. Then you will know what “wonderful” means. When you get some sweet dew, you can be young forever and live as long as the gods.

None will not be flavorful. When food reaches the mouth of the Dharma Master who upholds this Sutra, whether it is good or bad, it will be very good. So even the most rotten food can turn to superior flavors. You can even drink the water someone has washed his feet in!

If he lectures amidst the great assembly. He uses his tongue, not his nose. He could use his nose, but it would not come out as clearly. He would know what he was saying, but the audience might have trouble. It is best to speak with your tongue and not your nose. You can also talk with your eyes.

“Now, that I do not believe,” you say.

I do not believe it either. No one should believe it.

His sound will be profound and wonderful, penetrating their minds and causing them all to be joyful and happy. It is profound and wonderful, and so you do not believe it. If the sound were shallow and superficial, you would have no trouble believing it.

You say that this is difficult to believe because it is profound and wonderful; as a result, you do not understand it.

It is profound and wonderful because it penetrates your mind. How does it penetrate? Profoundly and wonderfully. All are happy and joyful because it is profound and wonderful. Not knowing why, you are happy and laughed, and you make up your mind to come to the lecture again. Then you make a phone call to ask who is lecturing. Happy! Listening to the Sutra makes you happier than eating sweet dew.

Further, all the gods and goddesses, Shakra, Brahma, and all the gods, hearing these profound, wonderful sounds. In lecturing on the Sutras, even the gods hear it. They say, “There is a Dharma Master lecturing down there!” How can they hear it? Because the sound is profound and wonderful, an inconceivable state. It is heard in the heavens, and it is also heard in the hells—everywhere. Of his orderly exposition, will all come to listen. He expounds on the teachings in an orderly fashion, elaborated on them and following a logical progression. He does not forget any of the steps, but follows them in order, going right through the prose and verse.

And all the gods, dragons and female dragons, and all in the eightfold division. Saying “dragon” by itself refers to male dragons. “Female dragons” refers to the dragon girls. Yakshasand female yakshas, the speedy ghosts. Both the men and women are really ugly. The yakshas are so ugly that if you ever see one you will be terrified. They can scare you to death. Gandharvasand female gandharvas, the musical spirits from the court of the Jade Emperor; asurasand female asuras; garudasand female garudas; kinnarasand female kinnaras; mahoragas and female mahoragas, the big snakes, in order to hear the Dharma even though some of them are pretty ugly, will draw near him and reverently make offerings to him.

Because he speaks the Dharma with such a profound and wonderful sound, they all want to come and listen; they want to bow to him, make offerings of various articles to him, or perhaps offer heavenly sweet dew that they stole or “borrowed” from the heavens. However, if you steal things and then offer them to your teacher, that is wrong. Why? Because by your stealing, we both break the precepts. If I accept such an offering, I become an accomplice. I do not take such offerings. I do not have that kind of a disciple right now, but I am telling you in advance. Otherwise, if you have no way to make offerings to me you might think, “I will steal a little something. That way I will get a little merit.” There is no merit in that. Today, I am explaining this principle to all of you.

In China, in Hangzhou, there was an Arhat named Jigong who told his disciples to steal from their Dharma-uncles, that is, from his own Dharma-brothers. He said, “Steal from your friends, not from strangers.” But I am telling you not to steal from either one. The reason he told them to steal from his Dharma brothers is that he saw they were placing too much importance on money. They could not put it down, so he had his own disciples steal it away from them.

Not only the heavenly dragons and the eightfold division, but the Bhikshus and Bhikshunis; Upasakas, men who are at home, and Upasikas, women who are at home; kings—there are major and minor kings; princes, ministers, and their retinues; minor wheel-turning kings, who rule over a single continent. There are four kinds of wheel-turning kings: gold wheel-turning kings rule over four continents; silver wheel-turning kings rule over three continents; copper wheel-turning kings rule over two continents; and iron wheel-turning kings rule over one continent.

Great wheel-turning kings rule over the four continents of Jambudvipa in the South, Purvavideha in the east, Aparagodaniya in the west, and Uttarakuru in the north. Wheel-turning kings have seven treasures and a thousand sons. With their seven treasures, thousands of sons, and their inner and outer retinues, they will all ride their palaces there to listen to the Dharma, because this Bodhisattva, one who upholds this Sutra, skillfully speaks the Dharma.

Why do the gods, dragons and eightfold division and the wheel-turning kings all come to hear the Dharma? Because the Bodhisattva skillfully expounds on the Dharma Flower Sutra. He speaks it extremely well. The Brahmans—“Brahman” means one who cultivates pure conduct—laypeople, and citizens of the country will follow him for as long as he lives, serving and making offerings to him.

Wherever this person is, the Buddhas are right in front of him speaking the Dharma. The Buddhas of the ten directions are always speaking Dharma to him. He is also able to receive and uphold all the Buddhadharma and to put forth the profound and wondrous Dharma-sound. Since he receives and upholds the Dharma Flower Sutra, he is always receiving the Dharma from the Buddhas of the ten directions. He can receive and uphold every sentence and every word of the Dharma Flower Sutra. He can illustrate the deep principles of the Sutra in a readily understandable and simple fashion.

At that time the World Honored One, Shakyamuni Buddha, out of extreme compassion, was not afraid to take the trouble to repeat these principles in verse. Wishing to restate this meaning, he spoke verses, saying: “This person’s tongue is pure. The person who receives and upholds, reads, recites, explains to others, or writes out the Dharma Flower Sutra will acquire a pure tongue and will never taste foul flavors. Since his self-nature is pure, foul taste cannot turn him, but rather his tongue turns the bad flavors into wonderfully fine flavors.

All of the food he eats, whatever it may be, turns into sweet dew or the finest flavor of ghee. Using the profound, pure, and wondrous sound. With an inconceivable pure and wonderful sound, he speaks the Dharma for the great assembly using causes, conditions, and analogies to guide the minds of living beings, to lead them toward the Buddha Way. He leads them to bring forth the Bodhi-mind and to realize the Buddha-fruit.

Who, on hearing him, rejoice. He speaks Dharma with a pure and wondrous sound, and the living beings who hear him are happy and make superior offerings. The gods, dragons, yakshas, and asuras, and so forth, all with reverent minds—the ugly asuraslike to fight, but the Dharma Master is so skilled at lecturing on the Dharma that they put aside their hatred and become reverent and filled with respect–come to hear the Dharma.

This person who speaks the Dharma, should he wish with a wondrous sound—he speaks the Dharma with a fine and inconceivable sound–to pervade three thousand worlds, as he wishes, he will be able to do so. His Dharma sound will immediately be heard throughout the universe.

Wheel-turning kings, great and minor. The great kings are the gold wheel-turning kings. Minor kings are the silver, copper, and iron wheel-turning kings. Their thousands of sons and their retinues. The wheel-turning kings have a thousand sons. How many wives do they have? It is not known; probably quite a few who, with palms joined and reverent minds, always come to hear and receive the Dharma. With properly respectful minds, they come to the Dharma assembly to listen to the lectures.

The gods, dragons, yakshas—the gods in the three realms, the dragons, and the speedy ghosts–rakshasas and pishacas. A rakshasa is a kind of ghost. The name rakshasa is a Sanskrit word. Translated, it means “hot-tempered and mean.” Pishacais also one kind of ghost. The Sanskrit word means “energy and essence eating.” At night, they may attack a man by turning into a woman and trying to seduce him. If they attack a woman, they turn into a man, trying to make her have thoughts of desire. Then they feed off the energy. These ghosts are very fierce. That is why cultivators must keep their minds clean and proper. If they do not, the ghost will come and steal their treasures. Also, with happy hearts. Basically ghosts are never happy; they are always angry about something. The Dharma Master’s lectures are so wonderful that now they are happy and always delight in coming to make offerings. Not only are they happy, but they come to make offerings to the Dharma Master.

The god king Brahma, King Mara, the great demon king; Self-Mastery, and Great Self-Mastery, that is Ishvara and Maheshvara from the Self-Mastery and Great Self-Mastery Heavens; and all the hosts of gods always come to where he is.

All the Buddhas and their disciples, the Hearers and Pratyekabuddhas, hearing his sound as he speaks the Dharma, the Dharma Flower Sutra, are ever mindful and protective. They watch over the Dharma Master and his Bodhimandas, and sometimes manifest in person. There are times when the Buddhas of the ten directions appear to the Dharma Master.

Sutra:

“Further, Ever-Vigorous, if a good man or a good woman receives and upholds this Sutra, whether reading, reciting, explaining it to others, or writing it out, he will obtain eight hundred meritorious virtues of the body. He will obtain a pure body, as pure as vaidurya, which living beings will be delighted to see, because of the purity of his body.

Living beings in the three thousand great thousand world system, whether at the time of birth or at the time of death, above or below, fair or ugly, whether born in good place or born in an evil place, will all manifest within it.

The Iron Ring Mountain, the Great Iron Ring Mountain, Meru Mountain, Mahameru Mountain, and the other mountains, and all the living beings in their midst will appear within it. Below to the Avici hells and above to the Peak of Existence, all living beings will manifest therein. If Hearers, Pratyekabuddhas, Bodhisattvas, or Buddhas speak the Dharma, they will all manifest their physical images within his body.”

At that time the World Honored One, wishing to restate this meaning, spoke verses, saying:

“If a person holds the Dharma Flower,
His body will be extremely pure,
Like that of pure vaidurya,
And living beings will all take delight in seeing him.

Also, as in a pure, bright mirror
All images are seen,
The Bodhisattva, within his pure body,
Sees everything in the world.

He alone has clear perception,
For these things are not seen by other people.
Within three thousand worlds,
All the multitudes of living beings–
Gods, humans, asuras,
Hell-beings, ghosts, and animals:
All such images as these–
Appear within his body.

The palaces of the gods
Up to the Peak of Existence,
The Iron Ring and Meru
And Mahameru Mountains,
And the waters of all the great seas
All appear within his body.

The Buddhas and Hearers,
Disciples of the Buddha and Bodhisattvas,
Whether singly or in a multitude,
Speaking Dharma, all manifest.

Although he has not yet gained the non-outflow,
Wondrous body of the Dharma-nature,
Within his pure, ordinary body,
All things manifest.”

Outline:

F5. The body.

Commentary:

“Further,” Shakyamuni Buddha continues, “Ever-Vigorous, if a good man or a good woman receives and upholds this Sutra, the Dharma Flower Sutra, whether reading, reciting, explaining it to others, or writing it out, he will obtain eight hundred meritorious virtues of the body. He will obtain a pure body, as pure as vaidurya, which all living beings will be delighted to see.” They will take delight in drawing near to this Dharma Master and listening to him speak the Dharma,because of the purity of his body. Why is his body pure? Because he upholds the Dharma Flower Sutra, and because he also keeps the precepts.

Living beings in the three thousand great thousand world system, whether at the time of birth or at the time of death, above or below, in heaven or in hell, fair or ugly, whether born in good place or born in an evil place, will all manifest within it. All these will appear within his body like a picture taken with a camera. Although there are many images, none of them get distorted, as sometimes happens with a camera. They all manifest very clearly.

The Iron Ring Mountain, the Great Iron Ring Mountain, Meru Mountain (Light Mountain), Mahameru Mountain (Great Light Mountain), and the other mountains, and all the living beings in their midst will appear within it. Below to the Avici hells and above to the Peak of Existence, all living beings will manifest therein. All beings and all states will manifest within his body. It is something like a radar screen, a tracking device, in your own body. If Hearers, Pratyekabuddhas, Bodhisattvas, or Buddhas speak the Dharma, they will all manifest their physical images within his body.

At that time the World Honored One, wishing to restate this meaning, spoke verses, saying: If a person holds the Dharma Flower, cultivating according to its doctrines, such a Bodhisattva will find his body will be extremely pure, like that of pure vaidurya, or crystal, transparent.

And living beings will all take delight in seeing him, the Bodhisattva who speaks the Dharma. Also, as in a pure, bright mirror, a mirror that has no dust on it, all images are seen—whatever comes is reflected in the mirror, and whatever goes, disappears; it does not hold on to any reflections–the Bodhisattva who receives, upholds, reads, recites, writes out, or explains the Dharma Flower Sutra, within his pure body, sees everything in the world. Everything in the world is seen within his pure and wonderful body.

He alone has clear perception, for these things are not seen by other people. He is the only one who can see these things. Other people cannot see them. Within three thousand worlds, all the multitudes of living beings, all beings, all states–gods, humans, asuras, hell-beings, ghosts, and animals: All such images as these–appear within his body. The palaces of the gods up to the Peak of Existence, the Heaven of Neither Perception nor Non-perception; the Iron Ring and Meru and Mahameru Mountains, and the waters of all the great seas, all appear within his body.

All the Buddhas of the ten directions and Hearers, disciples of the Buddha, the sons of the Dharma King; and Bodhisattvas, all the great Bodhisattvas, whether singly or in a multitude, speaking Dharma, all manifest. They might be alone or they might be in a great assembly speaking the Dharma. All of them appear within his crystal body. Although he has not yet gained the non-outflow—he has not certified to the sagely fruit–wondrous body of the Dharma-nature, even so, within his pure, ordinary body, born to him of his father and mother all things manifest. He is the only one who knows about this state.

Sutra:

“Further, Ever-Vigorous, if a good man or a good woman, after the passing into stillness of the Thus Come One, receives and upholds this Sutra, whether reading, reciting, explaining it to others or writing it out, he will obtain twelve hundred meritorious virtues of the mind. With his pure mind, by hearing so much as a single verse or a single sentence, he will comprehend limitless, boundless meanings.

Having understood these meanings, he will then be able to expound on a single sentence or a single verse for as long as a month, four months, or up to a year. All the Dharma he speaks will accord with the meaning and purport, and none of it will contradict the Real Mark.

If he speaks on worldly texts, expounds on the principles of government, or follows an occupation to make a living, it will all accord with the proper Dharma. In the three thousand great thousand world system, all the living beings of the six destinies, their mental processes, their mental activities, the frivolous assertions in their minds, all these he completely knows. Although he has not yet gained the non-outflow wisdom, still his mind is as pure as this. All of this person’s thoughts, calculations, or pronouncements are Buddhadharma, and none are not true and real, and all have been spoken in the Sutras of former Buddhas.”

At that time the World Honored One, wishing to restate this meaning, spoke verses, saying,

“This person’s mind is pure,
Bright, sharp, and immaculate.
With this wonderful mind,
He knows superior, middle and inferior Dharmas.

If he hears but a single verse,
He comprehends limitless meanings
And speaks them in good order according to Dharma,
For a month, four months, or a year.

Inside and outside this world,
All the living beings,
Be they gods, dragons, or humans,
Yakshas, ghosts, or spirits,
All those in the six destinies,
All of their different thoughts,
The upholder of the Dharma Flower,
As a reward, knows all at once.

The countless Buddhas in the ten directions,
Adorned with the marks of a hundred blessings,
Speak the Dharma for living beings.
He hears it all and can receive and hold it.

He ponders limitless meanings
And speaks limitless Dharmas, too,
Without a mistake or omission from beginning to end,
Because he upholds the Dharma Flower.

He completely knows the marks of all Dharmas,
And recognizes their meaningful sequence.
Knowing the names and words,
He expounds on them as he understands them.

What this person says
Is all the Dharma of former Buddhas.
And because he expounds on this Dharma,
He is fearless in the assembly.

The one who upholds the Dharma Flower
Has a pure mind like this.
Although he has not yet attained to no-outflows,
He already has such marks as these.

This person, upholding the Sutra,
Dwells securely on rare ground,
And all living beings
Delight in him, cherish and revere him.

He can, with a thousand myriads of kinds
Of skillful, clever words,
Speak the Dharma in detail,
Because he upholds the Dharma Flower.”

Outline:

F6. The mind.

Commentary:

“Further, Ever-Vigorous, if a good man or a good woman who keeps the five precepts and cultivates the ten good deeds, after the passing into stillness of the Thus Come One, receives and upholds this Sutra, whether reading, reciting, explaining it to others or writing it out, he will obtain twelve hundred meritorious virtues of the mind.” Why will he obtain these merits? With his pure mind, his superior mental faculty, by hearing so much as a single verse or a single sentence, he will comprehend limitless, boundless meanings. Hearing one sentence or one verse, he will be able to understand infinite meanings.

Having understood these meanings, he will then be able to expound on a single sentence or a single verse for as long as a month, four months, or up to a year. Out of one meaning, he can derive limitless meanings. The limitless meanings revert back to the one sentence. The one sentence can be lectured for a month. The “month” represents the Real Mark Dharma of the One Vehicle. “Four months” represents the Dharma of the Four Truths. “A year” is twelve months and represents the Dharma of the Twelve Conditioned Causes.

All the Dharma he speaks, based on a single sentence or verse, will accord with the meaning and purport of the primary meaning, and none of it will contradict the Real Mark. If he speaks on worldly texts, like the Five Classics or the Four Books; expounds on the principles of government, or follows an occupation to make a living, doing some kind of worldly business to support himself, it will all accord with the proper Dharma.

In the three thousand great thousand world system, all the living beings of the six destinies, their mental processes, their mental activities, the first stirrings of thought, the frivolous assertions in their minds, which they have not yet verbalized. They might think, “I would really like to be emperor. What if I ran for president? Would I get any votes?” Or perhaps an old person thinks, “Could I be a child again?” Or perhaps a young person looks at an older person and thinks, “He has such a long beard. Could I grow one, too?” All these are just silly thoughts. The Bodhisattva, he who lectures on the Dharma Flower Sutra, completely knows about all of this false thinking.

Although he has not yet gained the non-outflow wisdom, he has not certified to the fruit, still his mind is as pure as this; he has attained this state of purity. All of this person’s thoughts, calculations, or pronouncements are Buddhadharma. Not only are they Buddhadharma, they are Wonderful Dharma. Not only are they Wonderful Dharma, they are inconceivable Dharma! And none are not true and real. We have false thinking; he has true thinking. His is true because he upholds the Dharma Flower Sutra. Why doesn’t your false thinking become true? Because you do not receive and uphold the Dharma Flower Sutra. Your every thought, word, or deed would be true and real if you upheld this Sutra. And all have been spoken in the Sutras of former Buddhas. In every move and every word, this Dharma Master is in accord with the Wonderful Dharma of the Real Mark.

The doctrines he speaks can all be found in the Sutras spoken by Buddhas of the past. Even though he has not read the entire Tripitaka, he already possesses the insight of its doctrines. Why? Because he has obtained the wonderful advantages gained by one who receives and upholds the Dharma Flower Sutra. He has this wonderful Samadhi, something people cannot conceive of.

At that time the World Honored One, wishing to restate this meaning, spoke verses, saying. Since these doctrines are extremely wonderful, he wished to repeat them in verse.

This person’s mind is pure. He has obtained a pure, superior mind, bright, sharp, and immaculate. His mind contains a great deal of wisdom and intelligence. It is free of all filth and defilement; it is very pure. With this wonderful mind, he knows superior, middle and inferior Dharmas. If he hears but a single verse, he comprehends limitless meanings. He awakens and he gets enlightened; he penetrates to the Real Mark of all Dharmas. That is called “deeply entering the Sutra store and gaining wisdom like the sea.”

And speaks them in good order according to Dharma, in a very logical, orderly fashion,for a month, four months, or a year. He can speak on a single verse for a month, four months, or even a year. The one month represents the Real Mark Dharma of the One Vehicle. Four months represents the Four Truths. A year, twelve months, represents the Twelve Conditioned Causes.

Inside and outside this world, all the living beings, be they gods, dragons, or humans, yakshas, ghosts, or spirits, all those in the six destinies, all of their different thoughts, the upholder of the Dharma Flower knows. This person understands which living beings will be a horse, a cow, a pigeon, a chicken, a duck, a dog, a cat, a tiger, or a lion. He knows all of this. He knows all the thoughts in the minds of living beings. The Vajra Sutra says: “The Thus Come One knows all of the thoughts in the minds of living beings.” The one who upholds the Dharma Flower Sutra knows them as well. That is inconceivable. As a reward, he knows them all at once. He has obtained that kind of reward.

The countless Buddhas in the ten directions are adorned with the marks of a hundred blessings. The Buddhas cultivated blessings and wisdom for three asamkhyeya eons and perfected the fine marks for a hundred eons. Thus they attained all these adorned marks and speak the Dharma for living beings. He hears it all and can receive and hold it. When he hears the Dharma spoken by the Buddhas, he can immediately receive and uphold it. He ponders limitless meanings. Understanding one doctrine, he can understand limitless doctrines. The limitless doctrines then return to one doctrine. We say,

One root divides into a myriad branches;
The myriad branches then return to one root.

And speaks limitless Dharmas, too, without a mistake or omission from beginning to end. He never forgets anything or makes a mistake. He has such a great memory because he upholds the Dharma Flower. Where did such wisdom and intelligence come from? By upholding the Dharma Flower Sutra, he completely knows the marks of all Dharmas, the Real Mark, and recognizes their meaningful sequence. According to the meaning of the Sutra, he knows the sequence of the Dharma.

Knowing the names and words, having attained the “Samadhi of names and languages,” he expounds on them as he understands them. He takes what he has awakened to, what he understands, and explains it to the multitudes. What this person says, the one who upholds the Dharma Flower Sutra,is all the Dharma of former Buddhas. It has been spoken by the Buddhas of the past. And because he expounds on this Dharma, this Wonderful Dharma, he is fearless in the assembly. The one who upholds the Dharma Flower has a pure mind like this. He has a superior mind; it is pure.

Although he has not yet attained to no-outflows, he has not certified to the fruit, he already has such marks as these. This person, upholding the Sutra, dwells securely on rare ground. He stands on the most supreme and rare ground. And all living beings delight in him, cherish and revere him. Everyone who sees him likes him. They cherish him and revere him. He can, with a thousand myriads of kinds of skillful, clever words and analogies, speak the Buddhadharma, speak the Dharma in detail, very clearly expound on the Buddhadharma, because he upholds the Dharma Flower. Why is he so clear in his explanations? Why does he speak so wonderfully? Because he receives and upholds the Dharma Flower Sutra.

END OF CHAPTER 19