Explanations by Master Cheng-Yan
Subject: Cultivate Flawless Seeds through Flawed Fruits (借有漏果作無漏因)
Date: January.30. 2017
“Searching for the source of the radiance, their intent in coming was of utmost sincerity. The light speedily came from afar, yet they did not begrudge the distance of light-years. Their heavenly blessings were extraordinary, yet they set aside the joy of ease and peace. In pure Brahma heavens, they meditated and cultivated blessings in order to make offerings to the Buddha.”
This passage is in response to the recent [teachings]. We have been talking about how Great Unhindered Wisdom Superior Buddha taught the Lotus Sutra. The 16 princes requested the Dharma, and the radiance from the Dharma-assembly illuminated the worlds in the east. In the Brahma heavens, starting from the east, all those in the ten directions saw this radiance and came seeking [the source of] the light. They all came from very faraway places, throughout 500 trillion lands. This is describing the space that was covered; it was very vast and wide. 500 trillion [lands] is so many, and they are so far away.
So many came with their palaces from very distant places, just to look for [the source of] this radiance. They followed the light back to its source and thus knew the light was from a Great Enlightened One appearing in the world. So, these Brahma kings, along with their palaces, all came because of this light, wanting to find the source of the light.
We have said that this radiance, this light, represents the principles, which for heavenly beings are unsurpassed precious treasures, exactly the principles that the heavenly beings had always been seeking. They already enjoyed much tangible material wealth. But not matter how much they enjoyed themselves, they knew there would be a time when their heavenly blessings would be depleted. Only the true principles are everlasting. So, true principles were like that radiance. They wanted to seek out the radiance, to find the source of the light, which means the source of the principles.
Thus, they came “searching for the source of the radiance,” and “their intent was of utmost sincerity.” It was with utmost reverence and sincerity that they came to seek the source of the principles. So, it says, “The light speedily came from afar.”
The distance was calculated by light-years; it was very far. A light year is more than 9.4 trillion kilometers. This is very, very far. This is only one light year, to say nothing of 500 trillion [lands]. Think about how long, how vast and how distant this is! We constantly mention the four elements, or rather, the five elements. Aside from the four elements of earth, water, fire and air, there is also “space,” which is what pervades the universe. This is so vast and broad that it pervades the whole universe. It is not one solar system; there are many others.
For example, scientists have discovered that there is a second Earth. The distance of this second Earth from our Earth is 1400 light-years. Light-years are used to calculate long distances. As for the 500 trillion palaces in Brahma heavens, from this number, we can imagine how many, how far and how vast this is. So, “The light speedily came from afar, yet they did not begrudge the distance of light years.”
The principles came to them at a fast speed. In the world of the Buddha of Great Unhindered Wisdom Superior Buddha, when He was about to turn the Dharma-wheel, that radiance traveled so fast and so far to reach such distant places. Yet, they did not begrudge the trouble of [travelling] from places so far away; these Brahma kings still gathered together and, in a very short amount of time, found this radiance and gathered there. This represents their great sincerity. Those in the Brahma heavens have “extraordinary heavenly blessings.” Only those with very great heavenly blessings are able to be born in the Brahma heavens. In the Brahma heavens, “they set aside the joy of ease and peace.” In the Brahma heavens, they are able to enjoy the pleasures of their material wealth. Why go to such trouble, for just a principle, of speedily travelling from the east to the west in their search? Those from all of the ten directions gathered in the Buddha’s place of enlightenment.
Thus, “They set aside the joy of ease and peace.” They could have enjoyed such pleasures in their palaces, but they spent a very long time to pass over a very great distance. So, they needed to travel at the speed of light. The speed of light is very fast. “They came from afar yet they did not begrudge the distance of light years.” How far was it? It was so far that it had to be calculated in light-years. And they had to pass over 500 trillion [lands].
Distances among the palaces in the Brahma heavens were very great, very far. Even across such a vast and great distance, they wanted to gather in this place, the Dharma-assembly where He was teaching. It is clear that they were reverent. “Their heavenly blessings were extraordinary.” They had such great heavenly blessings, but however great their heavenly blessings were, they were not everlasting. Therefore, they were willing to set aside the heavenly blessings they enjoyed there. Though they were joyful, at ease and at peace, they were still willing to give all this up.
So, “In pure Brahma heavens, they meditated and cultivated blessings in order to make offerings to the Buddha.” The Brahma heavens are a pure and undefiled world. In the form realm, the Brahma heavens are the cleanest, most free of desires and purest. These are the supreme Brahma heavens.
In the form realm, where material objects are still visible, these are the places most pure and free of desires.
Everyone there practices meditation. What they take pleasure in is the joy of meditation. In their life, they take pleasure in mediation. This happy state is the life of those in the Brahma heavens.
Meditation is also called “cultivating contemplation,” as well as concentration (Samadhi). So, they set aside the joy of meditation, that happiness, the joy of being at ease and peace in meditation, in order to make offerings to the Buddha. They were able to be born in the Brahma heavens, in a pure and undefiled world, because they had practiced when in the human world. They had not only created blessings but also upheld precepts. Having upholding precepts and created blessings to a great extent, they were able to be born in the Brahma heavens and enjoy such pleasures there.
Yet in order to seek the light of the principles, they came from such faraway places. It is clear that the principles are respected and revered by all heavenly beings. So, one day, just before dawn, the Buddha sat tranquilly in that place. Suddenly a heavenly being came from Trayastrimas Heaven holding flowers and, in a dignified manner, offered them to the Buddha. When the heavenly being came, there was an auspicious light surrounding him. Everyone in the Sangha felt it. Why was there this auspicious light gathering around the Buddha?
These bhiksus saw this and felt this was an inconceivable state. They also saw the Buddha’s faint smile. Everyone felt that it was very strange. At this moment, what exactly was the Buddha’s state of mind and where did this auspicious sign come from? They all came together to ask the Buddha. The Buddha slowly opened his eyes and saw that these disciples had already surrounded him.
The Buddha, Sakyamuni Buddha, then said, “Nearby, there is a group of Brahmins holding a flower festival by a clear pond.” They had collected the most beautiful flowers and came to banks of the pond to display all kinds of beautiful flowers.
This was a festival that the wealthy, the blessed, would hold every year. It was held by a clear pond, a place with very beautiful scenery. People would surround the clear pond to enjoy different flowers from many places. Among those people, there was a Brahmin who had asked a flower picker to go to a distant and remote mountain to pick the most exquisite flowers for him.
The flower picker really went, and the flowers that he picked from the mountain were quite singular. He put various kinds of flowers in a vase and happily returned with his harvest. On his way back, he encountered the Buddha, and on seeing the Buddha, he gave rise to joy. The Buddha possessed the 32 Marks and walked like the wind. Seeing Him from afar, the man was very happy. Unable to help himself, he came before the Buddha and offered the flowers to Him. He thought to himself, “To be able to encounter the Buddha and make offerings to Him is not easy at all. Now I can see the Buddha and personally present flowers as offerings to him. This is such a rare opportunity. After I have made offerings to the Buddha, I can quickly go back to the mountain to pick flowers; I can always pick more flowers, but the chance to make offerings to the Buddha is not easy to come by at all.”
So, he seized the moment and immediately presented the flowers as offerings to the Buddha. After this man made his offering to the Buddha, the Buddha gave him His blessings. He was happy and quickly went back to the mountain. He began to climb a tree to pick flowers. After he reached the treetop, he was careless and fell from the tree to his death. Because of his joyful mind after having made offerings to the Buddha, after he died, he journeyed on these blessings and was reborn in Trayastrimsa Heaven.
He reflected on how he had been able to leave this world of unenlightened beings, this world that must be endured, and in an instant, be transformation-born in heaven. There, all he saw were beautiful and magnificent states in that heaven, and everywhere all the flowers were in full bloom and beautiful. He was grateful; he owed this to the Buddha’s blessing. The Buddha taught him the Dharma, and he was happy. Thus in that instant, when he died, he was transformation-born in heaven. In order to repay the Buddha’s grace, he presented these celestial flowers to Him at this time early in the morning before dawn. This was why people around the Buddha felt the auspicious sign of this heavenly being coming to offer flowers.
Although the others could not see him, the Buddha felt this heavenly being making offerings to Him. What the bhiksus felt was an auspicious sign of a radiance, so they came to ask the Buddha, and He said that it was not long ago that He had received this flower picker’s offerings. Now this man had already been reborn in heaven.
So, everyone thought it was inconceivable. This man formed an aspiration to make an offering and thus felt joyful. The blessings of receiving the Buddha’s teaching are truly limitless. They heard the Buddha speak of this and saw the Buddha’s joy of meditation and the joy of receiving offerings in Samadhi. He had received offerings while in Samadhi, so He seemed to be smiling.
This was the auspicious sign that all bhiksus saw. The principles [here] are is same as this. When Great Unhindered Wisdom Superior Buddha was about to turn the Dharma-wheel, likewise, His radiance shone brightly. The Brahma kings abandoned the pleasure of being at ease in the joy of meditation.
“In pure Brahma heavens, they meditated and cultivated blessings.” They abandoned their enjoyment and came before Great Unhindered Wisdom Superior to make offerings. They came from a vast and distant world to make offerings and draw near the principles.
Sakyamuni Buddha is the Saha World’s present Buddha. What kind of world was Great Unhindered Wisdom Superior Buddha in? We have no way to experience it. Yet, it was a world where people’s lifespans were very long. This is expressed in the Buddhist sutras. This is clear for us to understand. The Buddha’s might and virtue and the bright radiance of the principles can reach faraway places.
Even those far away can feel the principles. So, the principles have a far reach. We must know that the principles cannot be kept away by any space. They exist throughout the entire universe. So, the Brahma kings could sense where the source of principles was; it was indeed in a very faraway place.
For example, how many kalpas before us was Great Unhindered Wisdom Superior Buddha? The Buddha said there were countless kalpas, Beginningless kalpas before Beginningless Time. That means very far away. So, the principles come from a source. In a very faraway place. It is so distant that it must be calculated by light speed and light years. It is such a faraway world.
So, we must earnestly cherish this. The principles exist everywhere, but their source lies in the distance. So, as we are seeking the principles, we are already in the era of Dharma-degeneration. We realize that we must pursue the principles, yet their source is even farther away. Therefore, we must know to cherish them.
Thus, in the previous passage, it says, “A World-Honored One is profoundly rare and difficult to encounter. You are replete with infinite merits and virtues and are able to save and protect all Great teacher of heavenly beings and humans, have compassion for the world and all sentient beings of the ten directions, so that all will universally receive benefits.”
However long heavenly beings’ lifespans are, however many blessings they have, they will eventually be depleted. So, their [blessings] were extraordinary and impermanent, thus they still wanted to pursue the principles. Only by attaining the principles would they truly be able to be saved and be free from transmigration in the Six Realms. These were the principles that those in the Brahma heavens were seeking.
This is why they said, “Great teacher of heavenly beings and humans, have compassion for the world.” Only the Buddha could help them. They knew the heavens were not the ultimate, so they needed the Buddha’s principles to save and protect them from being reborn again as humans or heavenly beings, or transmigrating in the Six Realms. So, they asked the Buddha, the great teacher of heavenly beings and humans, to “have compassion for the world and all sentient beings of the ten directions, so that all will universally receive benefits.” As long as the principles are available, all beings can be benefited.
In the next passage, it says, “We who have come from the 500 trillion lands have set aside the joy of deep Samadhi in order to make offerings to the Buddha. With blessings from our former existences, our palaces are magnificently adorned. Now we present them to the World-Honored One, only wishing that You mercifully accept them.”
“We who have come” was how they first introduced themselves. They had come before the Buddha and prostrated with reverence, and at the same time they made offerings to and circumambulated the Buddha. These show the utmost reverence for the Buddha. Then, they sat down and introduced themselves. “We who have come” means they had come from very distant places, a vast area covering 500 trillion lands. After passing through 500 trillion lands, the Brahma kings and their palaces all gathered before the Buddha. So, in this area of space, among the lands they had passed over, some were near and some far; there were 500 trillion lands. 500 trillion lands covers such a vast area, such a great distance. This distance, in modern terms, is light-years. It is so far, a number of kilometers impossible to calculate. Very far, vast and distant, that is the space which [these lands] cover. So they “came from a vast and great distance away. The place they came from was so far away and such a vast space, as far as 500 trillion lands away, and they had all came.
In every palace was a heavenly king, and all “had set aside the joy of deep Samadhi in order to make offerings to the Buddha.”
[They] set aside the joy of deep Samadhi in order to make offerings to the Buddha: all these Brahma kings abide single-mindedly in Samadhi and the joy of stillness and tranquility. Because of the Buddha’s radiance, they set aside the joy of Samadhi and came from afar in order to make offerings to the Buddha.
This Brahma kings all “abide single-mindedly in Samadhi.” Every one of them was in calm contemplation; they were at ease and free in meditation. They took pleasure in being in such a state. Yet they gave this up. “[We] have set aside the joy of deep Samadhi.” This means they gave up the joy of beings in the state of highest Samadhi. That is the joy of being free and at ease.
This was because of a ray of the Buddha’s light, which arrived at the speed of light. This was because of the principles. Since the light of the principles shone brightly, they all came wanting to explore and seek out the source of the principles. Therefore they set aside the joy of deep Samadhi. In order to seek the source of the principles, they all let go of this joy of being at ease and free and came from afar with only one goal, which was to make offerings to the Buddha.
This passages entirely describes the sincerity of the Brahma kings. Their intent in coming was very reverent; they had utmost reverence and sincerity. So, they came from afar like the wind. They came from faraway places. “Like the wind” means they very quickly, like the speed of the wind. They came to this place to seek out the radiance; they were as swift as the wild and “did not begrudge the trouble of traveling the light years of distance.”
“Light years of distance” is very far. Yet they [crossed it] in a very short time. Although this was quite difficult [in contrast] to when they were in Samadhi, sitting quietly in that place, at ease and free, in order to seek the source of the radiance, they wanted to very swiftly pass through this place across such a distance.
So, this was because “Their heavenly blessings were extraordinary.” The word “extraordinary” means their blessings were unusual. It can be read another way, which means that they were also impermanent. Their blessings were usual compared to those of ordinary people. No matter how great ordinary people’s blessings, they never equal those of the Brahma heavens. So, these are different from the blessings of other heavenly beings and humans. They are much, much greater.
Yet, however great they are, they can never be everlasting. Only true principles are everlasting. So, with utmost reverence and sincerity, they traveled with the speed of the wind to a faraway place to see and make offerings to the Buddha. This was their sincere intent. They set aside the joy of Samadhi in order to make offerings to the Buddha.
This explains that their intent in coming was sincere, and they came from afar at the speed of the wind and did not begrudge the trouble of traveling the light years of distance. Their heavenly blessings were extraordinary, yet they set aside the of Samadhi in order to come to make offerings to the Buddha.
Next, they said, “With blessings from our former existences, our palaces are magnificently adorned.” They expressed to the Buddha that they all lived in Brahma palaces. They were born in the Brahma heavens because in their “former existences,” which means when they were humans, they had accepted the principles and knew to practice and create blessings. Thus, they were born in the Brahma heavens. So, due to blessings from their former existences, they were born in the Brahma heavens, and in that place, their hearts were pure, free from desires. They were free from sexual desires, from any impure desires. Yet their material wealth and the blessings they enjoyed were plentiful. This was their meditative state.
This means a pure and undefiled state of enjoyment in both body and mind. Being at ease and at peace means the mind is at peace and the body at ease. The blessing of being at peace and ease comes from meditation; they cultivated the blessings of Samadhi. This is the state in which those beings of the Brahma heavens lived. This was what beings in the Brahma heavens received in response and enjoyed in their palaces.
This means the state of the Brahma heavens is very magnificent and pure. This is how the Brahma kings introduced themselves to the Buddha.
With blessings from our former existences, our palaces are magnificently adorned: We have all cultivated blessings of Samadhi in previous lifetimes and were thus reborn in the Brahma heavens. The palaces we received in response are truly magnificent and wonderful.
“Now we present them to the World-Honored One, only wishing that You mercifully accept them.” At this time, with utmost reverence, they brought all their blessings to make offerings to the Buddha. So, “Now we present them to the World-Honored One” They presented all their magnificent blessings as offerings to the Buddha. This is their state of Samadhi. With all their heavenly blessings, they were willing to make offerings to the Buddha, “only wishing that You mercifully accept them.”
This means they were very humble and very reverent to the Buddha. Therefore, it says, “mercifully accept them.” They asked that the Buddha have mercy on them and accept their offerings. This was their sincerity. This is how they expressed themselves. “They now used the palaces of heavenly treasures that they journeyed on.” These are all offerings sincerely presented to the World-Honored One in hopes He would accept them. This is what it says in the passage. Their intent was of supreme reverence. This expresses that they entreated the Buddha to examine their sincerity; they were truly offering body and mind. They were all willing to offer their pure Brahma palaces and asked the Buddha to examine their sincerity. They kept, to use our figure of speech, “baring their hearts;” they took their hearts out for the Buddha to see. “Look! We are truly very sincere.” So, it says that they “requested that He examine their sincerity. They wanted to express their utmost sincerity and asked the Buddha to accept this sincerity.
“Their palaces were attained as the result of their blessings from past lifetimes. They presented their own enjoyment.” They had practiced in their past lives. From many lifetimes, they had constantly practiced good deeds and upheld pure precepts. In past lifetimes, they had constantly engaged in purifying practices. They cultivated blessings and upheld pure precepts.
For example, Solitary Realizers and Hearers want to eliminate their afflictions. To be rid of afflictions and awaken themselves, they must uphold pure precepts. In doing so, though they may create blessings, they are acting in order to attain blessings. They give, but these are blessings from giving with expectations. Furthermore, though they uphold pure precepts, they have not yet formed great aspirations or make great vows to give unconditionally. They have not yet reached this state. So, although they had created many blessings and also abided by precepts, their retribution was still being born in the Brahma heavens, a retribution of great blessings, but one still not free from samsara. Once their heavenly blessings were exhausted, they would again fall. They understood this principle, so they wanted wholeheartedly to seek the source of the principles in order to be able to reach the state of freedom from samsara.
This is the Brahma kings’ most sincere intent. So, they asked Buddha to accept their sincerity. This is because the Buddha is one who transcends the state of the Brahma heavens. He is the Great Enlightened One, who has attained the true principles. The beings in the Brahma heavens still had not attained the ultimate principles, so they came again to make offerings and ask the Buddha to turn the Dharma-wheel.
So, due to their practice in past lifetimes, they attained and enjoyed the blessings of the Brahma heavens. Now, they wanted “to share with the Buddha.” The make offerings to the Buddha in hopes that He would teach them His ultimate true principles. So, “This is using flawed effects.” At that time they had attained their retribution of enjoyment in the Brahma heavens. They used the Brahma heavens’ material wealth to make offerings to the Buddha. This is called the “flawed effects.” They already enjoyed comforts in Brahma heavens. Yet heavenly blessings will be depleted, so they are called “flawed.” Once they depleted their blessings, they would again fall [into a lower realm].
Therefore, this is called “using flawed effects.” It means their blessings are “flawed” and would eventually be depleted. They used these to make offerings to the Buddha. So, this is called “using flawed effects to cultivate flawless causes.” They were seeking the principles and the Dharma. If they were able to attain the true principles and be truly enlightened, then they would achieve the ultimate and be free from cyclic existence. So, this is called “cultivating flawless causes.”
They made offerings to the Buddha by using their tangible [blessed] retributions. This was also to cultivate the causes of being able to be enlightened and attain Buddhahood in the future. To be able to attain Buddhahood is to reach the flawless state. Therefore, it says, “this is using flawed effects to cultivate flawless causes.” I hope that everyone can understand this.
Now we present them to the World-Honored One, only wishing that You mercifully accept them: They now used the palaces of heavenly treasures that they journeyed on to make offerings to the World-Honored One. They only wished He would mercifully accept them. They requested that He examine their sincerity and accept their offerings. Their palaces were attained as the result of their blessings from past lifetimes. They presented their own enjoyment to share with the Buddha. This is using flawed effects to cultivate flawless causes.
They were able to, under these karmic conditions, have something to offer to the Buddha. After making offerings the Buddha, they could listen to the Buddha teach the Dharma, awaken and understand the true principles. It was for the sake of seeking the principles. They placed more importance on the principles than on material wealth. So, in practicing the Buddha’s teachings, it is most important to make offerings to the Three Treasures, because the Three Treasures are already on the path of the principles toward ultimate enlightenment. They are on the Bodhi-path, and their direction does not deviate. These are the Three Treasures, the Buddha-treasure, the Dharma-treasure, and the Sangha-treasure. With the Buddha having attained enlightenment, there is the Dharma that can be passed down. This is a ray of radiance, and the radiance is like the Bodhi-path. There must be the Sangha so that the Dharma is able to exist through the ages and to be passed down continuously. Therefore, it is most important to make offerings to the Three Treasures. We must never mistakenly think that making offerings only creates heavenly blessings; then we look down on it and do not practice it.
In fact, we must respect the Three Treasures. Do not think, “I just need to listen to the principles. Listening to the principles is the ultimate path. I just seek the Dharma, and that is good enough. Do I still need to engage in other practices?”
That is not right. We need to practice all Dharma. That is why Buddha wanted us to go among people. In the Buddha’s teachings, we must be respectful to the Three Treasures. When among people, we must practice with an indiscriminating mind, practice uninterruptedly and with nothing further. We must do this for an extended period time. We must continuously practice with much reverence and respect. So, there is no need to discriminate. True principles are attained through practices and making offerings. This is called “true spiritual practice.”
As Buddha practitioners, we must be mindful. In our daily living, the true principles are found everywhere. Everyone intrinsically possesses them, but they are covered by our ignorance. It is our doubt and delusion that pull the principles away from us. How far away have they been pulled? Light-years away, across 500 trillion [lands]. This is so far. This is the horizontal distance in space. The principles are so far away from us. Therefore, the principles are what we must seek. The Brahma kings sought them out with the speed of the wind, very swiftly.
In fact, the true principles travel at the speed of light. In order to seek out the principles, the Brahma kings used their fastest speed, the speed of the wind. In fact, the speed of wind cannot catch up with the speed of light. That is the principles. Although those in the Brahma heavens enjoyed the state of Four Dhyana Heavens and were at ease and free, when their blessings were depleted, they would, beyond their control, again fall to the Three Evil Realms.
Therefore, they must seek the principles. But, between the speed of wind and speed of light, there is still a very huge distance, to say nothing of us ordinary people. So, we must be very earnest in our aspirations for seeking the Path. In our daily living, the principles exist in everything. It is our ignorance and delusion that pull them away from us. Once this distance is opened up, it is so long and so far. Therefore, now that we are in the state of spiritual practice, we must seize the moment. We must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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