Explanations by Master Cheng-Yan
Subject: The Buddha Radiates Light and Expounds Dharma (佛光照映說法娑婆)
Date: July. 02, 2013
We were all born into this land of endurance. The Buddha, in His compassion, returns to the Saha World and teaches according to sentient beings’ capabilities. This is a world of endurance and suffering. So, we are blessed that lifetime after lifetime we have accumulated karmic connections with the Buddha. Now at this time, though the Buddha lived in this world more than 2,000 years ago, we still have the Buddha-Dharma. The Buddha’s Dharma-body has remained in the human world. The human realm is called the world of endurance. So, we cannot depart from the Buddha-Dharma. If we deviate from it, we sentient beings will not be able to endure the suffering. Because the Buddha-Dharma can open and guide our hearts. Therefore, we are even more blessed because without taking a single step, we can see everything by just opening our eyes. We are still immersed in Buddha-Dharma, as long as we follow the Buddha’s teachings to concentrate our minds. When we quiet our hearts, we can mindfully explore the Buddha-Dharma. Then we realize that Dharma exists everywhere in this world. We now need only to purify our minds to eliminate afflictions. Then naturally we will draw closer to the Buddha’s state of mind. But, what we are talking about now is the many people who were with the Buddha in the assembly on Vulture Peak. Humans, Bodhisattvas and the eight classes of Dharma-protectors all gathered there. On this occasion, they were even more likely to draw closer to the Buddha-mind. So, this is one kind of praise for those gathered in the Saha World. In this state, without leaving this place, just by opening their eyes, they could all “see how sentient beings of the Six Destinies follow their causes to attract effects. Their destinies can be split into six categories.” This means that with the light from between the Buddha’s brows, if we open our eyes, we will see the Six Destinies because we become one with the light from the Buddha’s mind.
In this land of endurance, without taking a single step, one can open one’s eyes and see the sentient beings of the Six Destinies follow their causes to attract effects. Their destinations can be split into six categories. The Six Destinies: Hell Destiny. Hungry Ghost Destiny. Animal Destiny. Asura Destiny. Human Destiny. Heaven Destiny.
We can see the Six Destinies from Avici Hell all the way to Akanishtha Heaven. The sentient beings of these Six Destinies all attract effects according to their causes. If in this world, they practiced the Ten Good Deeds, etc., then according to their good karma, they will be born in the highest heaven. This depends on their retribution. Or, having committed the Ten Evils and all kinds of atrocities, based on the layers of evil karma they accumulated, evil people may fall into Avici Hell, the place of the greatest suffering. So, we can also see the place with the most extreme and uninterrupted suffering.The most extreme and uninterrupted suffering.
We really have to be mindful to penetrate the principles expounded by the Buddha.We can actually see this all in the human world.If we can really go out among people, we will see that in the human realm, some people are very blessed; what they possess can take a person’s breath away.How can they be this wealthy?How can they be this comfortable?How can so much, so many blessings, be concentrated on one person?Then we can also look at those we help.We hear and see these people suffer-from so much.How can all the unendurable suffering in this world be concentrated on this one family?How can it all be concentrated on one person?This also happens a lot.How can some people’s behavior be so mean?It seems their circumstances are not bad, so why are they so lacking in character?Whenever they open their mouths, they do not have one good thing to say.How can these people live this way?Thus, we see the asura destiny.We also look at some people and wonder why they lack morality and ethics.
So, we also see the animal realm.Sometimes we see truly pitiable beings.They clearly have things to eat, so why can’t they swallow even a little bit?They have narrow throats and swollen stomachs.This is the hungry ghost destiny.We do not even need to leave the world of endurance to see everything.This means we have to go among people in order to see and know the appearance of the sentient beings of the Six Destinies.So, we must mindfully experience the states of beings in the Six Destinies.The teachings of the Buddha are inseparable from the worldly Dharma.
Next, “One could also see all the present Buddhas in those lands and hear all the Dharma They were expounding.”
This is to tell everyone that at that assembly, through the light radiated form the tuft of white hair between the Buddha’s eyebrows, one could see not only the sentient beings of the Six destinies.
One could also see the sentient beings who were in the Buddhas’ pure lands.
This means one could see spiritual practitioners and also an infinite number of other worlds.
These infinite worlds included these Buddha’s lands of transformation, where all Buddhas were teaching and transforming.These are pure lands; in these Buddha’s states, everything is very pure.Though the Buddha comes to the Saha World, which is the Evil World of Five Turbidities, His state is pure.The Buddha’s land and His state of mind are pure.
Here I explain that of everyone engaged in spiritual practice, some practiced to reach the Crystal Land in the east, so they follow the teachings of Medicine Buddha.Some say, “We want to practice the Pure Land Dharma.”
That is [to reach] Amitabha Buddha’s world.This all depends on what kind of Dharma people want to follow in their spiritual practice.As part of this process, depending on the kind of Dharma they practiced, they could see the pure land of that Buddha.This “land” we are talking about is not a true land in the material world; it is a spiritual land.
In other words, the light from the Buddha’s tuft of white hair between His brows reached all of the 18,000 worlds and the pure lands of all Buddhas.“One could personally see all Bdudhas and personally hear all Bdudha-Dharma.”
From the light radiated by the Buddha，one could also see the present Buddhas in those lands.
Therefore, by seeing the pure lands of those Buddhas, sentient beings could personally see all Buddhas and personal hear all Buddha-Dharma.
Next, “One could also see the bhiksus, bhiksunis, upasakas and upasikas of those worlds, who engaged in practice and attained the Way.”
This means that all bhiksus, bhiksunis, upasakas and upasikas, these four groups who cultivated and attained the Way, were also seen at the assembly.One could see the dignified demeanor of their practice and their wisdom in comprehending the Buddha-Dharma.Their wisdom was very pure. All who gathered together were great Bodhisattvas. Whether they were monasics or lay practitioners, as long as they made great aspirations, established great vows, carried our great practices and went among the people to give to others, they were Bodhisattvas. Each Bodhisattva had his causes and conditions for engaging in spiritual practice because each aspired to different vows and practices. This depended on the causes and conditions that allowed their faith and understanding to arise.
Some people meet certain causes and conditions and instantly develop an aspiration to practice or to benefit themselves. They practice for their own enlightenment, and they also practice to benefit others. They were the kinds of Bodhisattvas who enlightened the self and others. Some, amidst certain causes and conditions, awake and develop their faith “Faith is the source of the Way, mother of merits. It nurtures all roots of goodness”. If we do not have faith, then we will not have the cause and conditions to make aspirations and vows.
We must first develop our faith, then we can make aspirations and vows to begin our spiritual practice. Then with faith and understanding, we step onto the first of the Ten Ground or the Bodhisattva's Ten States. We have discussed these before. Starting from the ground of joy, all they way to the ground of the Dharma- cloud, stage by stage we continue to further witness, experience and comprehend.
Next, in what form do we practice the Bodhisattva-path? We must know that everyone's causes and conditions for approaching the Buddha- Dharma and forming aspirations are all different. After forming aspirations, the actions that people choose to take on the Bodhisattva-path depend on each person's state of mind.
Moreover, one could see all Bodhisattvas and Mahasattvas who, through various causes and conditions, various types of faith and understanding, and their various appearances, were practicing the Bodhisattva-path.
To continue, by the Buddha's light, one could see all Buddhas responding to needs by manifesting appearances, perfecting their practice and manifesting Nirvana. This means that at this assembly, one could realize that all Buddhas of the present, past and future, share the same path- to manifest in the human world, understand its impermanence and begin the process of spiritual practice. After attaining Buddhahood, they help, teach and transform people . They manifest the causes and conditions of one complete lifetime. They manifest in response to needs. This is Their process for a lifetime. And after They attained enlightenment. They used everything from skillful means to the true Dharma to teach sentient beings. After everyone can experience and comprehend [the teachings]. Their conditions for transformation are complete.
Once a Buddha's conditions are complete, He demonstrates Parinirvana. Then He leaves behind sariras, which are Buddhist relics. Parinirvana means great perfect rest, which is calmness and extinction. After calmness and extinction, a Buddha's sariras are spread to every place. We also know that Buddhist texts say King Ashoka aspired to build Buddhist stupas. More than 80,000 stupas were constructed throughout the human world. Building a stupa shows virtue, it shows that Their virtue is as tall as a tower of multiple stories. So, the purpose of a stupa is to show a Buddha's virtue. Sariras are placed in stupas to show a Buddha's virtue. They are enshrined in the jeweled stupas. When the Buddha's conditions are complete, His Body is transformed into sariras;
the sariras are kept in the stupas. People in later generations, even tens of thousands of years later, will still have these structures, and these sariras are passed sown as testimonies for them.
After the Buddhas enter Parinivana, seven-jewel stupas are built to hold the sariras.Seven-jewel stupas are built to hold the sariras.
So, the Buddha’s light revealed all kinds of auspicious appearances. Thus, the assembly developed a longing to hear the Dharma. The Buddha emitted light from between His brows and revealed all kinds of auspicious appearances. This allowed everyone at the assembly to reflect the Buddha’s light to see sentient beings of the Six Destinies and even the worlds of all Buddhas. In this same assembly, they could see those who had cultivated and attained fruition. This means in the assembly, the light emitted from between the Buddha’s brows illumined everyone’s mental state. Then their mental states reflected the One Dharma, so at one time, they could be in so many different worlds. So, this made up “all kinds of auspicious appearances.” Everyone could see this was extraordinary, not the same as before, so everyone thought that the teachings to come will be even more excellent. Everyone developed a longing to hear them. If we listen to the Dharma with great respect, then the Dharma will enter our hearts.
If we are very casual about it, and listen when we have the conditions but forget about it when the conditions are gone, or if we listen when we have the time but give up when is no time, then we sentient beings are not being reverent. The Buddha, to freely carry out His intent, manifested this light to let everyone know that the Dharma that followed is what He originally intended [to expound]. This made everyone long to hear it soon and also inspired everyone to respect the Dharma.
The assembly here desire to hear the Dharma to attain [enlightenment]. The Buddha’s light illuminated the conditions and revealed all kinds of auspicious appearances. Thus, the assembly developed a longing to hear the Dharma. Since such signs were manifested, such Dharma would certainly be expounded.
“Since such signs were manifested, such Dharma would certainly be expounded.” Since the Buddha revealed these signs, He would certainly expound this Dharma. So everyone was in a state of anticipation, hoping this Dharma would soon be expounded from the Buddha’s lips. We have to understand that in that light, there were so many deeply mysterious worlds.
Actually, the point is not to tell everyone that He was exhibiting spiritual powers. It is to tell everyone that when our mental states converge with the Buddha’s state of mind, everyone will thoroughly comprehend the Dharma. In our minds, we have intrinsic wisdom. The Buddha came to awaken it. Once it awakens, our heart’s wisdom is suddenly unlocked. At the same time, we are able to gain insight and understand many matters of the world. I have also said to everyone that in the world, “One flower is a Tathagata, one blade of grass is a world.” Isn’t that right? Though tiny, it also had its own world. We can all thoroughly comprehend those principles, whether they are big or small. So, everyone we truly need to use a very meticulous mind to comprehend the Buddha-Dharma. It is not enough to just explain the meaning of these verses. No. We must all make an effort [to understand]. The light from the Buddha’s tuft of white hair and our mental states describe how the mind of the Buddha and our minds can reflect one another. So, as we learn the Buddha’s Way, we should use the most meticulous mental state to comprehend the most subtle and wondrous Dharma. So everyone, please always be mindful!
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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