Explanations by Master Cheng-Yan
Subject: Penetrating the Tathagata-garbha (入如來藏開甘露門)
Date: March.01. 2017
“As we engage in the Bodhisattva-practice, we must learn extensively to be able to penetrate the Tathagata-garbha and understand the supreme flavor of the Dharma. We use this to widely nourish sentient beings and enable their roots of goodness to grow. This is opening the door of ambrosial dew.”
To engage in the Bodhisattva-practice, we must learn extensively. The Bodhisattva Way is to go among people and experience this world’s many, countless worldly afflictions. The human realm is full of afflictions, ignorance and delusions. Underneath the ignorance that covers us all, how much suffering do we create? The source of suffering is ignorance and delusion; this is what brings about suffering. The principle behind the Buddha coming to this world was for us to be able to transcend suffering. If we wish to transcend suffering, we must eliminate ignorance, afflictions and delusion. There are so many things we must eliminate. Thus, the Buddha had to teach, and there must be people to take up this Dharma. We must take the Dharma into our heart; only then can we put it into practice. Those who put the Dharma into practice are called Bodhisattvas. So, as spiritual practitioners, we must engage in the Bodhisattva-practice, and to engage in the Bodhisattva-practice, we must extensively learn the teachings. When the Dharma is taken to heart, we must not let it leak away. When we take the Dharma to heart, we engrave every word of it deeply in our mind. Then we experience the principles of life. We must understand the Dharma and moreover must experience it.
I often say, hearing one thing, we understand ten, or at worst, hearing one thing, we understand one. If we cannot hear one thing and understand it, we are letting [the Dharma] leak away on hearing. So, to learn the Dharma, we must truly listen and take at least some of it to heart. Thus, in our spiritual practice, we must engage in the Bodhisattva-practice. This is our goal. We do not seek to just benefit ourselves; we want to benefit others at the same time. So, in our spiritual practice, we need to engage in the Bodhisattva-practice.
Engaging in the Bodhisattva-practice, we must learn extensively. Only if we learn extensively will we be able to “penetrate the Tathagata-garbha.” If we understand all the Dharma of the universe, we will gradually be able to penetrate the Tathagata-garbha. First, when we understand the Dharma, we eliminate ignorance and afflictions, then with pure minds, we will not be contaminated as we go among people. Thus, we will gradually enter the Tathagata-garbha. Deeply delving into the Tathagata-garbha is the direction of our spiritual practice. We cultivate the causes and obtain the effects. So, in our causal practice, we engage in the Bodhisattva-practice. Our direction is to return to the Tathagata-garbha. We can resonate with the Buddha-Dharma, and the source of the Buddha-Dharma is this storehouse (garbha); it is hidden in everyone’s minds.
Since everyone intrinsically has Buddha-nature, we all intrinsically have an ocean of enlightened wisdom. It is simply hidden by our ignorance and afflictions. Thus, we are continually going in the opposite direction from our Tathagata-garbha. The Tathagata-garbha is pure and undefiled, while we unenlightened beings are filled with afflictions. These are complete opposites. Most important is for us to know the methods of eliminating our afflictions and ignorance; only then will we have an opportunity to deeply penetrate the Tathagata-garbha. If we can unite with the Tathagata-garbha, we will know the supreme flavor of the Dharma. If we take the flavor of Dharma into our hearts, the flavor of this Dharma constantly fills us with Dharma-joy. The flavor of the Dharma is like ambrosial dew. If you were to ask, “Master, what is the scent of ambrosial dew?” It cannot be said; it is unexplainable. “Only the person who drinks the water knows if it is hot or cold.” Perhaps when you listen to the Dharma, you feel it has no flavor at all. Perhaps while I am speaking. I feel that what I am saying is full of flavor, and I am very joyful. Everyone’s experience is different. What we must learn now is to take the Dharma to heart so we have the same experience. As we hear it, we will have all the various kinds of Dharma-flavor in our hearts. So, we realize and comprehend these principles. We attain understanding and allow these words to deeply penetrate our life. How many kinds of afflictions do we still have that we need to eliminate? If we can eliminate [these afflictions], and penetrate the Tathagata-garbha, afterwards, the more we experience the Tathagata-garbha, the closer we will draw to it, and our realizations from listening to the Dharma will have more and more of its flavor.
So, penetrating the Tathagata-garbha means “We understand the supreme flavor of the Dharma. We use this to widely nourish sentient beings.” If the Dharma can enter our hearts in this way, we will be able to teach it endlessly. When we need to talk to people, with every phrase, we will be able to use all the many things we have understood. When sentient beings have all fictions, we need to quickly comfort them. How do we comfort them? We apply the Dharma. Every sentence we have taken to heart is a sentence that can be used to explain many principles to comfort them, accommodating their needs and the difficulties they have encountered.
For instance, recently, there was an explosion in Tainjin, China. What kind of chemicals were stored in that warehouse to suddenly cause this kind of explosion? There were injuries and fatalities. At that pier, at that place, there are many factories and many warehouses that store many things for export. So, there were many workers in that place from many different provinces. After this incident occurred, those that were injured stayed in hospitals, and there were others that had died. But those who were not injured lost their employment at the factories or the pier. They came from different provinces. What were they going to do? Home is so far away!
Tianjin’s Tzu Chi volunteers quickly went to show their care and concern. Working with the local government’s guidelines, they went to care for them. There were not enough volunteers in Tianjin. So, those from Beijing came to help. We could see how, whether at shelters or at hospitals, they were there giving comfort. With every word they said, they adapted to the backgrounds of [the survivors]. [They responded to] the shock people were in according to the place they were from. In response to the present shock, the volunteers adapted; each had their own reasons for coming there to work and their own difficulties, so they comforted them according to the difficulties they had encountered.
Perhaps their hometown was near a place with Tzu Chi volunteers; they would tell the Tzu Chi Volunteers, “When this happened to me, I was very terrified, very scared, but now, seeing how sincerely you came to comfort me, I am no longer scared and feel very warm inside. You are all so wonderful. This world is full of warmth. There are so many people who care for us.” The Tzu Chi volunteers would tell them, “The place you are from also has Tzu Chi volunteers. After you go home, remember to look them up. They can help you too or you can get involved yourself to likewise become someone’s benefactor in life.” “Yes, if I go back. I will definitely look them up.” We saw how the volunteers comforted them at a time like this, considering the places they came from, their family background and difficulties. They applied the Dharma to comfort them and also guided them to [get involved] after returning to their hometown. “The place also has Tzu Chi volunteers. If you have difficulties, please look for them. Let us keep in touch.” This shows they have understood the virtuous Dharma. Virtuous Dharma has a direction; it has a location and direction. We comfort those who are nearby. For those farther away, we keep in contact and provide care. This is how to widely nourish sentient beings; they used the virtuous Dharma they had taken in. They spoke with them, telling them what I said. They passed this on to them, then they shared their own understanding and comforted them.
This is how, after listening to the Dharma, with the flavor of the Dharma they can then wisely nourish sentient begins. There are myriad sentient beings. So, we need Bodhisattvas in this world. Bodhisattvas must spread everywhere; in every place they go, they share the same mission and walk the Budhi-path. Since Beginningless Time, so many have been walking this path. We cannot stop now. We must continue to pave this path for even more people to walk on. So, life after life, we must widely nourish all sentient begins; this is like paving a road.
“[We] enable their roots of goodness to grow.” We hope everyone will accept the Dharma. After those in suffering receive the Dharma, their suffering will be eliminated, and their minds will feel stable. “Having relieved them from suffering, [Bodhisattvas] then expound the Dharma for them.” They help people’s minds settle down and help their roots of goodness grow. As their roots of goodness grow, when they go back they will look for ways to carry on the Dharma in that place. In this way, “We use this to widely nourish sentient begins and enable their roots of goodness to grow. This is opening the door of ambrosial dew.” How can we open the door of ambrosial dew to give everyone the opportunity to receive this ambrosial dew? We spoke of ambrosial dew yesterday. It is an elixir for immortality. The wisdom-life [nourished by it] is everlasting. Even if it is just dewdrops on the tip of a tree’s branches, if we collect it drop by drop, it can still nourish our wisdom-life. Or, if this ambrosial dew covers the entire earth, it universally nourishes all things on it. Even dewdrops that fall drop by drop on the ground can nourish the land, allowing seeds to sprout. This is opening the door of ambrosial dew, letting the Buddha-Dharma nourish sentient beings. This can only be achieved through our engaging in the Bodhisattva-practice.
The Bodhisattva-practice requires us to learn extensively. We do not merely listen. After listening, we must quickly apply it. By listening to and then applying it, we naturally have an inexhaustible source. This is like knowing how to dig a well; once we have dug the well，the spring water will endlessly bubble up. If we do not dig a well, this water will not be seen at the surface. The principle is the same. If we do not work hard to put the teachings into practice, although in our minds there is an aquifer of Dharma-water, although this water vein is there, if we do not put in effort, the water in our minds will not spring forth. We all have this gushing spring of Dharma-water. As long as we grasp one truth, we can understand many principles. “By grasping one truth, we understand all truths.” So, we must listen and, after listening, contemplate. After we contemplate, with an abundance of Dharma in our mind, we can put it into practice. So, the Bodhisattva-path is very important. Only [by practicing it] are we able to put the teachings into action to experience them; then we have a stronger sense. As our sense [of the teachings] grows deeper, we can penetrate the Tathagata-garbha. This is how we can attain the flavor of the Dharma. Once we have attained the flavor of the Dharma, once we know it, we will be able to nourish sentient beings by sharing it with everyone. In this way we are able to help sentient beings develop their roots of goodness, help everyone to truly experience the Dharma and grow in wisdom-life.
To do this, we need a starting point and must be steadfast and grounded as we advance. Learning the teachings is very important, but it is even more important to experience them. So, this passage [continues from] what we have been speaking of in the Chapter on the Parable of the Conjured City. Everyone should remember how the Brahma kings journeyed from the east, southeast and south. From east, south, west and north, from all four directions, above and below, the Brahma king brought all in the Brahma heavens and came one after the other to Great Unhindered Wisdom Superior Buddha’s place of enlightenment to show their reverence in making offerings. I have already taught about this for a while, and we are still reading about this scene.
The previous sutra passage says, “one of universal wisdom honored by heavenly beings and humans.” This is now repeated verse. “You have mercy on all kinds of sprouts. You can open the door of ambrosial dew to widely transform all.”
The Brahma kings all came to the place of enlightenment where Great Unhindered Wisdom Superior Buddha was [sitting] beneath the Bodhi-tree. Everyone would pay their respects and then would certainly request the Dharma. Though one representative requested the Dharma, everyone was of one mind, as together they repeated themselves in verse. Together they expressed what was in their hearts. So, they praised the Buddha, “One of universal wisdom honored by heavenly beings and humans. You have mercy on all kinds of sprouts.” The Buddha, the Great Enlightened One, is compassionate. His compassion is such that “He feels others’ pain and suffering as His own.” This is unconditional loving-kindness and universal compassion. He opens the door of ambrosial dew and turns the Dharma-wheel to widely transform all sentient beings.
Next, in the following passage, they say, “In the past, countless kalpas have passed in vain with no Buddha. Before the World-Honored One appeared, the ten directions were constantly in darkness. The numbers in the Three Evil Realms increased, and asuras also thrived. Those in the heaven realm diminished in number. Upon death, they mostly fell into the evil realms.”
We must mindfully comprehend these verse. “In the past, countless kalpas” means a very long time “has passed in vain with no Buddha.” In the past, there had already been a very long stretch of time.
In the past, countless kalpas have passed in vain with no Buddha: This expresses the fruit of suffering of the Three Realms. In the past, countless kalpas had passed in vain, with no Buddha appearing.
Countless kalpas is a very long time. This period of time passed without a Buddha. This means that no Buddha was born in the world. It was as if the world were in darkness. So, the fruit of the suffering of the Three Realms is because of the ignorance in sentient beings’ minds. Ignorance is darkness. Darkness is ignorance. It is dark, so there is ignorance. Ignorance covers us so we continually create many causes of suffering and reap many fruits of suffering. This is in the Three Realms, where sentient beings have not transcended cyclic existence and easily produce ignorance. Even those in the Brahma heavens sought the Dharma. though they had only the slightest delusions, when their heavenly lifespans come to an end, the remaining slightest delusions alone will cause them to be unable to end samsara. So, the Brahma kings all still needed to come again to understand the Buddha-Dharma and the way to end cyclic existence and the ignorance of the Three Realms. Regarding the Three Realms, I have continually told everyone that out thoughts are formless; we cannot see them, and the principles are unclear. That is in the formless realm. The form realm has an abundance of material things. The desire realm is full of desires. These are called the Three Realms. Within the scope of what we can accept, we can use this direction to comprehend the Three Realms.
If we want to explain the Three Realms from the Buddha Dharma, it would take a long time, this is very profound. This is not something we can make use of now. What we can work on now are our thoughts and perspectives, as well as our behavior and actions. Our suffering of cyclic existence is very real. We must put effort into understanding it.
So, “This expresses the fruit of suffering of the Three Realms in the past, countless kalpas had passed.” A very long period of time, countless kalpas, have passed in vain. As far as our own life is concerned, just how much time have we passed through with ignorance and delusion in our minds? This has kept us continually in the Three Realms, where we receive much fruit of suffering. This is because we have and thus receive the fruits of much suffering over a long period time. If we explain this sutra passage this way, it is closely related to us. It not only explains that Brahma kings have passed through a long time, we ourselves have fallen into the Five Destinies and the four forms of birth for a long period of time.
So, in which life will we encounter a Buddha? If we encounter the Buddha, will we take the Dharma to heart? If the Dharma is there and not taken to heart, it is the same as having no Dharma at all. Without the Dharma, the Buddha is not in our heart. In the time that passed in vain with no Buddha, we had been constantly [living] in darkness. So, “with no Buddha appearing means our state of mind has been like this.” It has been such a long time.
Returning to the sutra passage, it says all of the Brahma heavens praised [Him]. In [this passage], we saw that is began because the Brahma kings saw the light. At Great Unhindered Wisdom Superior Buddha’s place of enlightenment, this light began to shine. It began with the Brahma kings of the east then the Brahma kings of the southeast, the Brahma kings of the south and the Brahma kings from above. Actually, from the north, south, east and west, all of the Brahma kings came. So, here it says that everyone praised the Dharma with one mind.
Among the praises of all the Brahma kings, the Brahma kings from the southeast said that 180 kalpas had passed, the Brahma kings from the south said that 130 kalpas had passed and now the Brahma kings from above said that countless kalpas have passed.
There was a Brahma king from the southeast who spoke in verse saying, “180 kalpas had passed.” If we still remember, the Brahma king from the southeast also said to Great Unhindered Wisdom Superior Buddha that 180 kalpas had passed. The Brahma king of the south also said this, but he said that “130 kalpas had passed.” And now? The Brahma king from above said that “countless kalpas have passed.” It seems that the times are different. They are all from the Brahma heavens. So, why are the times different? Of course it is because their worlds are different. It is like our solar system. This solar system has planets. The surrounding planets and our Earth revolve around the sun. It is not just Earth revolving around the sun. There are also Mercury, Venus, Mars, Saturn, Uranus and Neptune. But the amount of days it takes to rotate varies. For the Earth, it takes 365 days. If it is Mercury, one revolution only takes 88 Earth days. That is only two months! So, for Mercury, it takes only 88 Earth days, to go through a full year. What if it is Venus? For Venus, it is 225 Earth days. This is a year [for Venus]. But on our Earth, the length of time is comparatively shorter. For our Earth to make one revolution, that will take 365 days. If it is Mars, it will take 687 Earth days to make one revolution. This is equal to one year and 10 months for us. If it is Saturn, one revolution is 29 Earth years and 40 some days! It still rotates the Sun, but its year is [equal to] over 29 our [Earth] years. What about Uranus? One of its years is equal to 84 of our years! If it is Neptune that is making a revolution, it will take 165 of our Earth years!
Look how wondrous the universe is! In our solar system alone, when our Earth makes a revolution, we feel it is 360 some days. This is how the laws of nature work. Earth is one of the planets in space that rotates around the sun in our solar system. It takes us more than 300 days to go around. There is another planet that takes 88 of our days. To sum it up, different heavenly worlds different states, are all different levels.
Naturally then, the north, south, east and west [Brahma kings] had their own worlds. We should still remember that they had come to this Saha World. The Buddha was born into this Saha World. To come to this world, they had to pass through several trillion lands. So, it was a very far distance. Clearly, it is not within our solar system. It was a different solar system. How many solar systems are there? They had to traverse such a vast distance to arrive at Earth, this world. So you see, of course it takes a very long time. The distance for each Brahma heaven is different. So, with this in mind, to come to this land will take a long time.
For those from above, the Brahma kings were led by Brahma King Sikhin, lord of the Three Realms, to come to this land, it took a very long time. “In the past, countless kalpas” meant a very long time. Because they “passed in vain with no Buddha,” the time had already passed in vain. The amount of time that passed was different. It is like what we just explained. [The kings of] some Brahma heavens came down and said, “180 kalpas have passed.” For some places 130 kalpas had passed in vain. Now those from above said that countless kalpas had passed. That is a very, very long time that had passed in vain with no Buddha. The lengths of time were different.
Passed in vain with no Buddha: Why was the length of time different? It is believed and known that the Buddha’s body exists in all places and appears in all times. However, according to their conditions and how they perceive, sentient beings see His life as long or short.
We believe the Buddha’s body exists in all places. Actually, in any place, there should always be a Buddha that manifests. In fact, the principles have always been there. The Buddha is called the Enlightened One. Enlightenment is the principles, the principles of enlightenment. There is no place that they do not exist; they appear in all times. The principles are always before us. When we look at people, we can see the principles of living beings. From their demeanor, we know the principles of their mind, and so on. Look at a tree; this is a principle of [living] matter. Every kind of thing follows principles to live. There is no time or place principles do not exist. The principles exist at all times. “According to their conditions and how they perceive…” Look at sentient beings’ causes and conditions.
Sometimes we have an opportunity from these causes and conditions, but we do not respond to it. The Dharma is right in front of us, but we do not perceive it. So, we must look at our conditions. “The same sentence is said, but when others said it, I couldn’t accept it. But when it came from you, I could accept it.” This is affinity. Or, when I spoke, you did not take it in. When others spoke, you were happy to accept it. This is also affinity. So, “According to their conditions and how they perceive, sentient beings see His life as long or short.” Naturally, there will be times that seem long. Naturally, there will be times that seem to be very short. This depends on whether we can awaken. Some people need a long time before understanding. Others immediately comprehend on contact, immediately changing their bad habitual tendencies. Right away, they can wholeheartedly maintain their present aspirations; their moment of awakening will continue to be preserved forever. Some people’s capabilities are like this. In this present life, some people may have to continue [seeking]. It depends on causes and conditions, perceptions, roots and capabilities converging.
“Before the World-Honored One appeared, the ten directions were constantly in darkness.” Before the Buddha appeared, the ten directions were in darkness. This is how, if we are not awakened, the ignorance and darkness in our mind will cover us. Thus, we must have the Dharma to get us started. So, “Before all Buddhas, the World- Honored Ones, manifest in the world, the lands in ten directions are constantly as if in darkness.” It is very dark; this kind of darkness is unclear, with fog and haze. We cannot clearly see what is ahead. This is our ignorance that has not been eliminated. So, “The numbers in the three Evil Realms increased, and asuras also thrived.”
The numbers in the Three Evil Realms increased, and asuras also thrived: With no teacher in this world, sentient beings are deluded. Their negative retributions grow, as does asurakind.
The three Evil Realms are for those who created much evil karma. We spoke of the Three Evil Realms last time. Asuras are those who have not engaged in spiritual practice. Asuras, though they have wealth and create blessings, have no spiritual cultivation. The number of asuras grows quickly [when] there is no guiding teacher in the world, when the world lacks a guiding teacher. The Buddha is the guiding teacher of the Three Realms and the kind father of sentient beings. But this kind of person is hard to encounter in the world. Thus, after a long time, spiritual practitioners had not encountered an enlightened one. So, they said the world had no guiding teacher. “Sentient beings are deluded.” Naturally, when sentient beings are deluded, “their negative retributions grow.” So, this is how all wrongdoings are created. Thus, there are asuras in the asura realm and also many asuras in the human realm as well.
This is why we must be very mindful. Asuras are everywhere in this society. “Those in the heaven realm diminished in number. Upon death, they mostly fell into evil realms.” This is because those in the heaven realm indulge in their desires.
Those in the heaven realm diminished in number. Upon death, they mostly fell into evil realms: Those in the heaven realm indulge their desires. They deplete their blessings and fall. Upon death, they are mostly reborn in the evil realms.
Heavenly beings in the desire realm also indulge in their desires. Because they are still in the desire realm, they indulge in the enjoyment of pleasures. So, this is why, “Those in the heaven realm diminished in number.” They gradually diminished in number, because when heavenly blessings are depleted, their minds still give rise to desire. They will fall after their blessings are depleted. They can still fall into a lower realm. So, “Upon death, they mostly fell into evil realms,” After they died, they likewise fell into a lower realm. In the desire realm, all they do is indulge in pleasures. In this world, some people are also this way. “I have money; it is mine. Why should I, instead of enjoying pleasures, go help other people?” When it comes to donating, they cannot bear to donate too much. But donating too little makes them look bad. So, it is easier for them to just spend the money. These people have much wealth, but they are not willing to accept the teachings of the Buddha-Dharma. So, they indulge in pleasure. “They deplete their blessings and fall.” Upon death, they mostly fall into evil realms. This is the danger of the desire realm. This is how it is. Life is impermanent. We do not know when our last breath will be. We live only as long as we breathe. We do not know when we will become ill. In this life, illness is the greatest suffering, it is the most frightening. So, it really is unbearable suffering. In daily life, besides doing good deeds, we must also engage in spiritual practice. We must do so from the bottom of our hearts. We cannot let it remain covered up, covering up this seed, our consciousness still exists, this ignorance in our consciousness is still there. We must make use of this opportunity to engage in spiritual practice. On the one hand, if we have money, we should quickly donate it. If we have strength, we should quickly give it. In our interpersonal relationships we must create good affinities with people and quickly change past habitual tendencies. In our interpersonal relationships, we cannot have any thoughts of evil. If we can do this, we will naturally feel at ease with life and death. We will naturally not regress into a lower realm.
So, with evil karma, even if we are born in heaven and enjoy heavenly blessings, once our heavenly lifespan ends, the seed of evil still manifest. So, “There are three places where those with evil karma go.” Where are these three places? They are the Three Evil Realms. First, there is the hell realm. Hell is for those who create the greatest evil. Those who fall into the hell realm are those who create severe karma of the Ten Evils. They will fall into hell. Second is the hungry ghost realm. Those who create average karma of the Ten Evils fall into the hungry ghost realm. Those who create mild karma fall into the animal realm. As for the animal realm, it is for those who committed evil deeds that did not harm people greatly. However, they were not filial. They were not very harmful to others, but they were heartless to their siblings and disloyal to friends. They committed slight wrongdoings; however, they still fell into a lower realm. So, speaking of the mild karma of the Ten Evils, the place it leads to is the animal realm. Thus, in the Three Evil Realms, both human and heavenly lifespans can end at any time. It is the same for both humans and heavenly beings. A day will always come when our time is up, and we follow the karmic forces we have created to fall into the Three Evil Realms.
Due to the causes and conditions of all desires, they fall into the Three Evil Realms. Though they are in the human or heaven realm, after their lives end, they follow their karma and again fall into the Three Evil Realms.
So, every day that we are alive, we must earnestly cherish our time. As we engage in the Bodhisattva-practice, we must extensively learn the Dharma. After we listen to the Dharma, [we know] that the Dharma exists in all external states. The Dharma is everywhere, and the Buddha manifests at all times. He is in everything that surrounds us. We only need to be mindful and implement the Dharma in our everyday life. Then everywhere the Dharma will be teaching us as long as we are always mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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