Lecturer: Master Zheng-Yan
Subject: The Four Methods of Contemplation Part 12 (四種觀行十二)
We talked about “contemplating the Tathagata-body.” What is the appearance of the Tathagata-body? “Still and luminous without contrivance, free from the Four Verses and all wrongdoings, endowed with all virtues, clearly ever-abiding.”
This is the form of the Buddha. It is natural, pure and undefiled so it has no impurities or afflictions. Thus it is free from “all wrongdoings.” The Buddha possesses all virtues, so this is His virtuous appearance.
If we want to talk more about Buddha’s appearance, let us take a look at these verses from the Sutra Infinite Meanings.
The form of formlessness manifests as His body. He manifests with the same form as sentient beings. Thus they can joyfully pay respect to Him and reverently express their utmost respect. The Sutra of Infinite Meanings.
“The form of formlessness manifests as His body.” Although He is formless, He has a body with form. The Buddha-nature is formless, but He wanted to appear in this world. So He appeared over 2500 years ago in the Kingdom of Kapilavastu, in modern Nepal. At that time, the leader of the city was the king. Buddha took form when He was born in the royal palace.
As He grew up, He came in contact with the natural environment. As He experienced the world, His wisdom maintained His innate awareness so He was not defiled by external conflicts. So His way of thinking was different from ordinary people. He was born in a happy and blessed environment, but He considered the plight of the slaves and the poor. He possessed all worldly fortunes, but He still thought of those who suffered. He led to blessed life, but He comprehended the impermanence of life in birth, aging, illness and death. So He thought about how to discover the wondrous and profound truth of life, the unchanging and enduring Truth. This is where He differed from us. While He lived a luxurious life that satisfied the Five Desires, He could actually realize the suffering of life, and the impermanence of the world. He realized that some wondrous truth of life must exist, much like the unchanging truths of nature. So He began His practice.
Do we practice this as well? Yes. But there is a slight deviance in our thoughts. You asked, “Does Buddha exist?” Yes. “Show me.” How can I show you? However, He did manifest in this world, and His moral character and His wisdom will remain in this world forever. So this is His appearance. Does His body still exist? No. After living for 80 years, Buddha passed into Parinirvana. At that point, His body disappeared. Does it still exist? Yes. Because aren’t we still admiring His Dharma-body? His Dharma-body and His teachings are still in our minds. So this is the Tathagata-body.
It exists universally, in your mind and mine, and in the minds of all beings, regardless of status. So all sentient beings are equal. “The form of formlessness manifests as His body.” He appeared in this world. That formlessness does not increase or decrease, and exists in the Buddha-nature of all beings. But because His Buddha-nature manifested, we will forever remember His appearance and will aspire to model ourselves after Him and learn to be like Him.
He manifests with the same form as sentient beings. We also came to this world and possess the same form as the Buddha when He came into the world. Likewise, we and the Buddha have a similar physical appearance. However, though we are all human, we have different habits. If we know this truth, we can understand that He “manifests with the same form as sentient beings.” Even though we cannot take the same form as Him, Buddha came to this world like us, with the same facial structure and limbs. The nature of our mind is the same as the Buddha’s. That is our form.
But the Buddha set an example for us that still exists today. “Thus they can joyfully pay respect to Him.” When we recite the Sutras every morning, joy arises in our hearts. We devoutly prostrate and express our sincerity and reverence. He was born in this world, so His moral character and His wisdom have been continuously passed down. His Dharma-body and Wisdom-life still live in our minds. All sentient begins are inherently equal to Buddha. So as this passage says, “contemplate the Tathagata-Body.” We must be very mindful. That is our goal. We are still ordinary beings, so we must often contemplate our bodies as impure, our lives as impermanent, our minds as ever-changing, and other similar sufferings. This is the state of ordinary beings. After we contemplate our body, we contemplate the difference between Buddha’s body and ours. The Buddha’s body is in a state of Nirvana.
“Though the Buddha entered Nirvana, with skillful means, He never stopped compassionately saving sentient beings. Give rise to this aspiration.”
We want to give rise to this same thought. Buddha came to this world through skillful means. Actually, His body endures forever. He took form to tell us that although He is a Buddha, His life is like ours. He lived for 80 years, not too long or too short. He demonstrated that even if we attain Buddhahood, we are still subject to the laws of nature. The Buddha lived a life similar to most people.
In the Sutras we see that Buddha suffered headaches, soreness and back pain. He got sick and could be wounded by thorns. He was just like us. These were manifestations of His form. He was demonstrating that there are no exceptions, even for a Buddha. If we are born in this world, our physical body will live in this way. He hoped that we would cherish ourselves. In this form that experiences birth, again, illness, and death, we must seize our opportunity [to practice].
So although the Buddha entered Parinirvana, He never stooped compassionately saving sentient beings, even for a moment. So the Buddha is the Fundamental Teacher of the Saha World, and not just for that lifetime. Despite all the sickness and suffering He endured in this world, He never stopped. He continually manifested to transform sentient beings. He remains here even after He entered Parinirvana.
The Saha World is His transformation land. We must all realize that the Buddha is clearly ever-abiding, which means He is unmoving. Although His physical form entered Parinirvana. His Buddha-nature never did, because it will remain in this world forever. The Dharma-body’s true form remains in the world. It is constant, unchanging and everlasting. The Buddha’s body will abide forever; it does not come and go’ The Buddha has not left this world. No. Every day, we recite His name and every day we follow the goal He set. He still guides sentient beings to progress.
So, the Buddha is still in this world. Everyone has an enlightened nature. Our minds must follow our enlightened nature and not abandon it. We must always follow it closely. In this world, the Buddha had to use skillful means to reveal the Truth. What are skillful means? Kindness, compassion, joy and equanimity in giving. They are used to guide those with lower capacities.
Why is this world so full of suffering? It should not be so. But everyone creates karma. What can be done for those who create karma? Someone must teach them. First, we eliminate their suffering. Then they will have a good connection with us, and will listen to what we say, otherwise, we have no way to transform sentient beings. If sentient beings are not very sharp, how can we guide them?
Look at Tzu Chi’s methods. We educate the rich and help the poor. We must guide those who are wealthy. “Enjoyment of wealth will not last forever. Wealth also brings its own afflictions. Look at that place, it is full of poverty and suffering. Let us help them together!” Helping others is a source of happiness. After we do so, we feel happy and joyful. This is educating the rich and helping the poor and witnessing suffering to recognize blessings. This is also a way to inspire others.
Many people are saved through these connections. We have seen many people whose mindsets were transformed after being saved. There are many of them. So we should know that, “This is a good way to eliminate transgressions and a practice for eliminating obstacles. Thus we must repent sincerely and remorsefully.”
What is a good way to eliminate transgressions? With four kinds of contemplation.
First, contemplate causes and conditions.
Second, contemplate effects and retributions.
Third, contemplate one’s body.
Fourth, contemplate the Tathagata-body.
If we do not have these contemplative thoughts or this kind of mindset, how can we eliminate all these afflictions? So, after we have these four mindsets, we have to eliminate afflictions by relying on the Sox Paramitas, Four Immeasurables and the 37 Paraticed of Enlightenment. These can all eliminate afflictions and inspire our Tathagata-like True Causes of Awakening and reveal our bright minds.
So everyone, we must be mindful when we learn Buddhism. Do not forget what you have heard. That would be a pity.
We all remember that in South Africa, there is a group of dark-skinned Bodhisattvas. They wear blue shirts and white skirts. We always have this image of these volunteers in our minds. Think about this group of Bodhisattvas. They were born in a place where life was very difficult. They have a different faith; they are Protestants and Catholics. Why do they love Tzu Chi so much? Why are they of the same heart as us? They follow my footsteps with such determination. Think about how, even though they live in poverty, they cross all kinds of terrain to help others, particularly people with AIDS. That care and love is truly beyond words.
Among them is a volunteer named Doris. She walks with great difficulty because she was in a car accident. Walking is inconvenient for her, and she is also a large woman. Yet she keeps up with the group as they trek over all kinds of terrain. She is very poor, and is over 60 years old. Her life is quite difficult. She was a single mother, but her children have already moved out. She also has grandchildren. She lives all by herself, but she is very happy.
In South Africa, many people have AIDS. AIDS has a long incubation period. Some people contract AIDS at birth, others through sexual behavior. It takes just one carrier to infect many people. So there are many local AIDS patients. In one of her neighboring families, there are two sets of twins and three other siblings. There are a total of seven children. Their father passed away, and later, so did their mother. The eldest child was 14 and the youngest was 4 or 5. So what could be done for these children?
After their mother died, Doris helped them arrange their mother’s funeral. She saw them kneel in front of her grave, right next to their father’s. The children paid their respects, first to their mother then to their father. It was heart-wrenching. Although Doris is very poor, she treats these seven children as though they were her own. Whenever she cannot manage, she seeks help from her fellow volunteers. Everyone saves and puts things aside to help them.
Think about that. They are poor but they still help others in poverty. Even at her age, with her physical condition, her difficulty in walking after her car accident, she is still so courageous! Her physical appearance may be different, but her mind is the same as ours, and all our minds are the same as the Buddha’s, with kindness, compassion, joy and equanimity. She has suffered, so she understands pain. Therefore, she helps others who suffer.
Thus we teach the rich to help the poor and help the poor to realize their riches. She is rich in love so she can help others.
So everyone, we must safeguard our minds and thoughts. If we fail to do that, who knows when we can express that pure love? So everyone, the pure love that is within your mind and mine is equal to the Buddha’s. So we should always be mindful.
(Source: Da Ai TV 靜思晨語 法譬如水)
首頁 
