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Master Cheng Yen shared that the Ksitigarbha Sutra stated that offering food to monks should be carried out with sincerity and respect. Hence before the monks have eaten or before they have finished eating, the water for washing rice and any inedible vegetable leaves should be properly placed and not discarded on the ground. Food that has been prepared should not be eaten before it is presented to the Buddha and the Sangha. This embodies expressing one’s sincerity through the act of “protecting purity with diligence”.
Similarly, resident monastics of Jing Si Abode have long treated fellow practitioners and living Bodhisattvas who visit the monastery with respect. Through their respectful interactions with others, they have demonstrated the concept of “long-term practice, uninterrupted practice, complete practice, and respectful practice” of the Dharma. “This is the type of Dharma that is not usually heard or seen. Coming here, you can experience firsthand how resident monastics cultivate themselves.”
“For the resident monastics who take turns preparing the food, they are meticulous and respectful when carrying out every step, as they approach the task with the mindset of offering meals for Bodhisattvas. Year after year, their every thought is filled with reverence, leaving no room for afflictions. Everyone is deeply immersed in their environment; the scenery touches their hearts, and they experience abundant Dharma joy and insights, which brings me great comfort and happiness.”
The Master shared that everyone living and working at the Jing Si Abode alongside the resident monastics is practising “Zen in daily life”. “Weeding the garden is like removing the weeds of afflictions from one’s mind. Only when you eliminate worries and doubts can you understand the principles of cultivating yourself and reach the path of enlightenment. Fetching firewood or water, drinking tea, and eating are all forms of Zen. Such experiences from the abode should be brought back home with you and practised at home.”
Clearing the weeds of affliction to pave the way for enlightenment
“The Buddha only points out the direction for us, while the path is for us to forge on our own. Ordinary people often have their progress hindered by a barrier, which can be likened to encountering a whole patch of tall, thorny trees blocking the way. This barrier is essentially our afflictions. Now that we have learnt the Dharma and also understood its principles, our direction becomes clear, allowing us to proceed in the right direction.”
“The Sutra is the way, and the way is the path. When we listen to the Dharma, we know of the correct direction, which is to break through the invisible obstacles in our minds, clearing away these ‘thorns and weeds’ to pave a path for ourselves. Bodhisattvas are people who understand the principles through listening to the Sutra; that is how they know the direction to forge a path.”
“Paving the Bodhisattva path benefits both ourselves and others. As we pave the way, we move forward gradually while calling out to and leading those who follow behind us. Even if we may not be able to finish paving this Bodhisattva path in our lifetime, those who follow behind will continue to forge the way forward, and when we are reborn, we will then be able to follow behind them, take over the baton, and continue expanding this pathway.”
Master Cheng Yen encouraged all who were present by saying, “The Bodhisattva Path involves practising the Six Perfections in all actions; hence we should seize the opportunity to embark on this path. Besides being diligent while at the abode these few days, you all should also engage in Tzu Chi community work when you return to your communities. Our Four Missions and Eight Footprints must continue. This is how we can forge a path while leading our communities. The Buddha has already pointed out the direction to us and explained it very clearly. Now it is up to us to forge forward with peace of mind.”
Translated by Nicole Sim Hui Jun
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