Explanations by Master Cheng-Yan
Subject: Attaining a Pure Crystal-Clear Body (得清淨身 如淨琉璃)
Date: September.26.2019
“Unenlightened beings lack a pure body. Everything they touch and feel brings them suffering. The pure Buddha-body is a body of crystal light. It is like pure water or a clear mirror, which reflect objects according to conditions.”
Everyone, please be mindful! We must understand this clearly. We are ordinary beings! You, me and everyone in the world must ask ourselves, “Are our bodies pure or not?” We must “contemplate the body as impure” and “contemplate all feelings as suffering.” We should “contemplate the mind as impermanent” and “contemplate all things as having no self.” We must be mindful; all of this is Dharma.
In the past, we constantly talked about how, for us ordinary beings, everything we touch and feel in our daily lives brings us suffering. If we observe this carefully, what joy is there to be found in the world? As we go about our lives every day, life passes us by, day after day. How much hope can we really have in the future of this world? In this impermanent world, how many plans can we make that will go according to our wishes? So, we must seize our time and cherish it. Ordinary beings are like this; we must work very hard. And what about the Buddha?
As for the Buddha, “The pure Buddha-body is a body of crystal light.” Indeed! Why is the body of the Buddha so pure? How is it so clear and bright? [This involves] His transformation-body, His reward-body and His spiritual practice, which He has cultivated over many lifetimes by forming [good] connections, going among people such that everyone rejoices upon seeing Him. He spent many lifetimes accepting and upholding the Buddha-Dharma, [and] by engaging in Pure Practices with His body and mind, He [finally] attained Buddhahood. Because the Buddha-body is pure, sentient beings rejoice in seeing Him.
After the Buddha entered Parinirvana, His Dharma-body was left in the world. The Dharma is very clear and bright. [Any] Dharma that can be taught to others originates from the Buddha’s wisdom. The Dharma that He left for us is this pure Dharma that we must earnestly cherish and accept; [we must] be able to accept it with our minds and practice it with our bodies. We put the Dharma into practice to benefit sentient beings. When we listen to the Dharma, we should be able put this purest Dharma to use. Otherwise, it is intangible and invisible. This Dharma is without form or appearance, so it is certainly pure. Something that does not exist cannot then be polluted. However, the true principles exist.
These true principles are to be taught and applied, [even though] they have no form or appearance. So, this “pure Buddha-body” refers to these pure and enlightened principles. This is why [He] has “a body of crystal light,” which is as bright as crystal, a body which appears very clear and bright. “It is like pure water or a clear mirror, which reflects objects according to conditions.” It is like pure water or a clear mirror. Whatever state [draws near], [like] water, it will [reflect] that state. If we are walking near a body of water, as long as the water is tranquil, the water will reflect the form of our body. If we put things near the water, we can see their reflection in water also. It is the same with a mirror, which will reflect external states, [just as they are]. When the scene is gone, the mirror still remains. This is like using our eyes to view people and scenes. When the scenes disappear, our eyes return to be able to look at other things. To look [at things] like this, when we are looking at things with our eyes, our eyes are very small, while the outside world is so huge. How can these things enter our eyes? The interaction between our eyes and the world also [contains a principle]. It is our optic nerve [that allows us to see]. Our body has this structure and a subtle nervous system that makes this possible. This is our physiology. When we are born into the world, our physiology is such that we form these organs, which are very subtle and wondrous. How can the human body be so intricate? The nervous system and our organs each have their own place and their own functions.
Although our body is impure, we must still make good use of the body we have to be able to do what we can by putting these functions and structures of our bodies to good use. So, we must make an effort be mindful. This is like pure water or a bright mirror, which reflects objects according to conditions. We must mindfully use these as analogies.
The Dharma has no substance or form, so we can use these materials as analogies, as well as using our bodily organs, the organs in our bodies and our nervous system. We cannot see these things for ourselves; we only know that, when we lose [their] function, an imbalance [occurs in our bodies]. Only with advanced modern technology, increased standard of medical care and a doctor’s diagnosis using equipment can we identify the [problem] in our bodies. Sometimes, there may be no issues in any [particular] part of the body, however, the natural structures in our bodies are aging and deteriorating. This is the true disease. For a normal ailment, a doctor can diagnose it and prescribe medicine accordingly. In the past, people said, “Real medicines treat illusory illnesses, while real illnesses have no medicinal cure.” This is [referring to] the true and the illusory. So, the bodies of ordinary beings are illusory, while the Dharmakaya is true. The True Dharma is wondrous existence in true emptiness and true emptiness in wondrous existence. This person truly does exist and is [comprised of] many internal structures. Following the Twelve Links of Cyclic Existence, a baby truly [existed], but why [does he now] manifest the appearance of old age? The person truly existed, but before long, he is already gone. This is what this world is like. In the realm of ordinary beings, there is no phenomena that abides forever. So, [all things] are illusory! [But] we must still make good use of our bodies and be earnestly mindful.
“The Buddha’s body has no appearance and is inherently pure, clear and translucent as crystal. The Dharmakaya is the universe, which is empty, tranquil and filled with truth. The Great Enlightened One of the Universe goes among people to transform their ignorance and guide them toward the light.”
We must mindfully listen and observe. When Tzu Chi volunteers perform the Buddha-bathing ceremony, it is a very dignified scene, and everyone is very reverent. Actually, the Buddha-body itself has no appearance. It is originally very pure. So, why do ordinary beings still perform this Buddha-bathing ceremony? The Buddha-body is originally bright and pure; since it is as pure as crystal, what else do we need to do for the Buddha-body? Actually, the Buddha-body has no appearance. The Buddha entered Parinirvana more than 2000 years ago, so He [physical] body is already gone. What is left is His Dharmakaya. “The Dharmakaya is the universe, which is empty, tranquil and filled with truth.” All Dharma in the universe contain the Buddha’s enlightenment. The Buddha is omnipresent and omniscient. Thus, truly, “the Dharmakaya is the universe.” In this universe, besides the place where we live on Earth, we can also see mountains, the ocean, rivers and grasslands; we can see them all with our eyes. Actually, the Dharmakaya is the universe, which is “empty and tranquil.” Even though there are many noises in the world, like the chirp of birds, the noises of vehicles and so on, when these sounds come together, they can be quite noisy. The space is actually very tranquil; the universe is so tranquil and empty, and it is filled with principles. The Buddha constantly told us, “The principles are inconceivable and unimaginable. They cannot either be explained by speech or thoroughly understood by ordinary people.”
Indeed, as ordinary people, we only know what is around us. [All] we can see with our eyes are colors and forms. [Whether it is something] we like or dislike, we give rise to discursive thoughts, developing afflictions and ignorance. As ordinary beings, are there any principles we can listen to and truly take to heart? This is the reality of ordinary beings. So, we must clearly understand that the Great Enlightened One of the Universe, the Buddha is an enlightened beings who went among people [to help them]. Over 2000 years ago, the Buddha manifested His appearance in the world for the sake of sentient beings, and He taught us that this is the [correct] process for engaging in spiritual practice. He did not teach us only by talking. He also left his footprints for us [to learn from]. He was also born in the human world, and while he was growing up, his perspective and way of thinking were [unique]. So, as he grew up, he [decided] to seek the Path. He endured loneliness, traveling all over the world in search of one [true] principle. At that time, there were so many different religions, so He wanted to search among [them all] to find the true principle of this world. Why are human beings born into a world like this? Why are [people] rich and poor, noble and lowly, and why we do we [experience] the cycle of birth, aging, illness and death? Where do these principles come from? He searched near and far, but he still did not sense the true principles. [So], he could only resolve to keep searching. He distanced Himself from people in the world and went to quiet his mind within the tranquil space of nature. [Out] in the natural world, he continuously [maintained] this state of mind. [He did this] until suddenly, He became one with the universe and awakened to His intrinsic nature. This is how He became “The Great Enlightened One of the Universe”. All things in the universe, [both] tangible and intangible, matters and principles, appearances and non-appearances, completely converged with the mind of this Great Enlightened One. So, His mind and body resonated with each other, [making Him] “The Great Enlightened One”. All of His efforts were for the enlightenment of [that] moment, and once He awakened, His goal was to return to the world and to go among people once again. You see, [this is how] He began to transform people’s ignorance; sentient beings were all in this state of ignorance and delusion. So, He went among people again and began to teach the Dharma to transform sentient beings. His goal was to “transform their ignorance and guide them toward the light”. It was this foolish, deluded state that He wanted to [help us] brush aside and to guide us toward the bright and correct path. Otherwise, if our minds remained [in darkness], we would not be able to clearly see whether things are right or wrong. The Buddha constantly taught us [how to] follow the principles and [how not to] go against the principles. Right and wrong are so similar that they almost appear to be the same. However, if we earnestly [pay attention], [we find that], when it comes to right and wrong, the slightest deviation causes a great divergence. This very clear principle is what we must awaken to [and follow] without any deviation. When we are confused, it is like a dense fog which covers thousands of miles, and we are totally unable to comprehend the Awakened One’s realizations of the universe.
Thus, the awakened awaken themselves, while the deluded cause themselves to remain lost. [To help us learn] to awaken ourselves and others and attain perfect enlightenment, the Buddha [instructed us] to mindfully go among people.
To truly chant the Buddha’s [name] at all times does not mean, “When I chant [His name] the Buddha will take me to [the pure land]”. Chanting the Buddha’s [name] means [reciting] the teachings the Buddha gave [us]. The Buddha’s teachings never deviate from the law of karma, so [He encouraged] us to clearly recognize causes and conditions. By creating [the right] causes and conditions, we will naturally receive [good] effects and retributions. We need to truly bear the Buddha-mind and accept the Buddha-Dharma. We must truly believe in the karmic law of cause and effect that the Buddha taught us, [and we must have] “faith, vows and actions”. While the Dharma is [taken] together as a whole, when teaching it, [He] divided it into the Great, Middle and Small Vehicles. Actually, those who [resonate with it] will choose the great path, while those who are obstructed will choose the smaller [or] limited paths. This is the difference between ordinary beings and the Great Enlightened One, which we must mindfully seek to comprehend.
In the previous passage, it says, “Furthermore, Constant Diligence…”. Diligence is very important. After the Buddha talked about the merits and virtues of the tongue-root. He continued on to talk about our bodies. By beginning [this section] on the body-root, He helped us understand how the tongue has 1200 merits, while the body-root has [only] 800. Across our entire body, the Six Roots of the eyes, ears, nose , tongue, body and mind are all different. Some of them have 1200 merits, while others have 800 merits. [This is what] we have been listening to so far. For the tongue-root we discussed previously, it is able to teach the Dharma. [After hearing the Dharma], if we can engage in spiritual practice, we can have faith, [make] vows and [take] action. Taking the Dharma to heart, we can understand that the tongue not only sustains our life, but it can also exercise our wisdom-life. After hearing the Buddha’s teachings, once we understand them, we can use our mouths to teach others. We need our mouths to teach the Dharma; without tongues, we would be unable to teach the Dharma. This is why the tongue-root has 1200 merits.
Next, [the Buddha] explains “the body-root]. The Buddha begins this sutra passage, [saying], “Furthermore, Constant Diligence. Constant Diligence is the name of a Bodhisattva. This Bodhisattva always practiced very diligently in the direction of his spiritual cultivation. Among his [peers], he was the most diligent Bodhisattva, [so] the Buddha called to this Bodhisattva to be the recipient of this teaching. Calling his name signified that the Buddha was about the teach the merits of the body-root and Constant Diligence, as the recipient of the teachings, would bear witness to this.
So, it says, “Furthermore, Constant Diligence, when good men and good women accept and uphold this sutra by reading, reciting, explaining and transcribing it, they will attain 800 merits of the body.
This is how [the Buddha] begins His explanation of the 800merits of the body.
Now, [He goes on to say], “They will attain a pure body like clear crystal, which sentient beings will rejoice upon seeing.”
What merits does this body have? Beginning with the Buddha-body, the Buddha-body is a pure body “like clear crystal, which sentient beings will rejoice upon seeing. [With regard to His] body, the Buddha’s body is as pure as clear crystal. We must earnestly and mindfully [seek] to comprehend [this explanation of] the state of the Buddha-body. When it comes to the true direction of ordinary beings’ spiritual practice, we must [seek to] emulate the Buddha. We sentient beings must constantly “contemplate the body as impure” because our bodies are the bodies of ordinary beings. After the Buddha awakened, He became one with the universe; the spirit and ideals of the Buddha are so clear that they are “as clear as crystal,” and “sentient beings rejoice upon seeing [Him]”. [Because] the Buddha has these virtues, when sentient beings see Him, they always rejoice. This is the Buddha-body.
Due to the power of a pure body-root [acquired] from upholding this sutra, they will attain the crystal-clear transcendent sense organ and depart from the mundane to transcend the world. Thus, it is said that the Buddha’s body is pure and magnificent like a clear crystal, and sentient beings rejoice upon seeing Him. All sentient beings who see Him love to draw near Him and take joy in Him.
[This is] “due to the power of a pure body-root [acquired] from upholding this sutra”. If we want to uphold the sutra, what method can we use to enable us to keep our bodies pure? During the Buddha’s time, he taught the Dharma at Vulture Peak. Everyone can recite [the passage], “There is no need to go far to seek the Buddha on Vulture Peak. Vulture Peak is already in our own minds. We each have a pagoda on Vulture Peak so we can practice at the foot of that stupa.”
Indeed, we do not need to go far to seek the Buddha on Vulture Peak. Where is it [located]? It is not far, for it is inside of our minds; we must seek it within our minds. Where do we seek it within our minds? [So much] time has passed!
It has been more than 2000 years. Each passing minute and second [now amounts to] more than 2000 years. For the people of today, where can we go to find that [state of] mind? Where can we find [Vulture Peak]? When the Buddha was on Vulture Peak, He did not write down [the Dharma He taught]. Instead, He used His voice to [teach the Dharma] so that we could take every phrase of it to heart.
Later on, Ananda [recalled the Buddha’s] teachings [saying], “Thus, have I heard,” based on what the Buddha taught. Ananda recalled His words from memory and [repeated them] for us to listen to, so today, we must be truly grateful to Ananda. Yet, because the Dharma was spread by word of mouth, later on, people needed to compile it together. During that era, they used tree leaves to record it. At that time, they used palm leaves to record the sutras, before binding them together.
As time progressed, [the sutras were] carved into wood or stone; this is how the Buddhist sutras were spread in the past. As they have been passed to later generations, does the sutra canon [now] agree with the words that Ananda passed down? We do not know. This is because we have always [begun the sutras with] “Thus, have I heard,” even later on, [when they were] put into writing, and the text of the Dharma was carved into [wood and stone tablets]. Then, [later on] that a stone-rubbing technique was invented, [which allowed us] to print the sutras on paper. From stone panels to copper plates, it was in this sequence [that these methods] progressed over time.
Today, reading the sutras is a simple matter. We can sit and read them by simply tapping our finger on our smart phone. This is the advancement of our time. But to what ends will this advancement [lead us]? Nobody knows, so we can only seize the moment. After the Buddha’s era, [the sutras] [were recorded] with a series of processes, [whether] woven with string, rubbed or printed.
So, at this place, the people who compiled the sutras later on wrote them down using written language. This was done by diligent practitioners back then who hoped that everyone would practice diligently so that the Buddha’s teachings would be continuously passed down. So many people [worked] very diligently with the hope that the Dharma could. So, we must realize the importance of upholding the sutra and of writing it down for future generations. Thus, “A pure body [is acquired] through upholding the sutra”.
We should understand that to uphold the sutra, we need to take the teachings of the sutra into our hearts, without any deviation. Only in this way can we truly pass on our Dharma-lineage to future generations. Thus, “as clear as crystal” [means] that the Dharmakaya is like crystal; the Buddha’s Dharma-body, His Dharma, is extremely pure, just like a crystal. What the Buddha wanted to tell us, as ordinary beings, was that everything in the world is [marked by] impermanence, suffering and emptiness. What state of mind should we have while living in this world? How do we go among people and guide sentient beings? [To do so], we must “attain the crystal-clear transcendent sense organs,” which means our minds must be very pure and freed from any defilements. To “depart from the mundane to transcend the world” [refers to] engaging in spiritual practice. In order to be focused, without our limited family attachments, we can either become monastics or concentrate on pure practice. Then, we will no longer have afflictions from constantly worrying about our families, and the love we have will be for sentient beings. It is sentient beings with no relation to us for whom we exercise our great compassion and love. Although they are not related to us, they are [also] suffering in life, so we must apply our great universal compassion to relieve their suffering and care for them. [This makes us] “awakened sentient beings”. So, as “awakened sentient beings,” the word “awakened” [at the beginning] means that our minds must be pure. This is the beginning of the Bodhisattva Way that the Buddha taught us, [by which we] “depart from the mundane to transcend the world”.
This is what makes the Buddha’s body [so] pure. The purity of the Buddha’s body is a [reflection of] the purity of the Dharma. Thus, it is “magnificent like clear crystal, and sentient beings rejoice upon seeing Him”. This is the Dharma. So, while these words appear to be very simple, this pure principle they contain is the true principle of the universe. It is very profound, so we need to be mindful. When our minds are undefiled, only then can we thoroughly understand such profound principles.
Thus, “sentient beings rejoice upon seeing Him,” because of His purity. The teachings the Buddha gave us so selflessly are why sentient beings “love to draw near Him and take joy in Him”. When the Buddha was in the world, He was respected and loved by everyone. Unfortunately, when the Buddha was enlightened, at first, nobody understood the Buddha-Dharma, so He taught them, little by little. Along the way, He named [these teachings] the Small Vehicle, Middle Vehicle and Great Vehicle. Thus, drop by drop, He [created] a pure stream [of Dharma in the minds of sentient beings]. Once sentient beings understood this, they developed joy and admiration and wanted to pursue [the Dharma], but time had already rapidly passed. It had been almost 50 years, and the Buddha was about to enter Parinirvana. By then, they wished to ask [the Buddha to stay], [however], the Buddha could no longer remain in the world. This is why they “all love to draw near Him and take joy in Him. Like clear crystal,” [refers to how] it is only now that we realize the purity of the Buddha’s teachings. This is because “His bodily appearance is pure and clear inside and out”. During the Buddha’s time, He was the example for the Sangha, and He taught [them the proper] demeanor. When the Buddha was in the world, it was the Sangha who transformed sentient beings in the world. Therefore, we must clearly understand this.
This is the [intent] of the Buddha-Dharma. When the Buddha awakened and transcended [the ways of] the world, He realized the true principles of the universe; having converged with the universe, He is thus pure and unobstructed. When He discovered this great principle, He helped us understand that sentient beings are truly foolish and deluded. When the Buddha was still in the world, He saw countless foolish and deluded [people]. This is why the Buddha constantly said that “the ignorant are as numerous as the Ganges’ sands”. Everyone should remember this. Just this one simple sentence [describes how] boundless our afflictions are. We must seek this one enlightened thought, and if we can maintain it over time and understand it, this is truly like finding a drop of dew among the [desert] sands. It is truly difficult!
Therefore, we must be very mindful. The Buddha’s teachings are everlasting in the world. When we look up, we can see the universe [that] pervades all Dharma-realms, all of which is the great Dharma that the Buddha awakened to. As ordinary beings, in order to comprehend such great Dharma, we must be very mindful; we must mindfully seek [the principles] from [within] the sutras. Without these sutras, I would not have so many things to say to you. [Yet], I must tell you these things [because] I feel we are still a long distance away from the Dharma. No matter how many words I use, I still cannot fully express the Dharma; it is like a drop dew [in an endless desert]. Truly, there is no way [to fully express it]. [The Dharma] is inconceivable and indescribable. It cannot be expressed in words; we can only work to comprehend it after we have listened to it. So, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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