Explanations by Master Cheng-Yan
Subject: Our Innate Tathagata-garbha Consciousness (如來藏識 人人本具)
Date: August. 14, 2013
1. The vast expanse of time is extraordinary
2. The Buddha’s epithet is extraordinary
3. The supreme and wondrous Dharma is extraordinary
Indeed, it has already been a very long time since the Buddha came to this world. So, yesterday I said there are three extraordinary things, which include the vast expanse of time. It has already been many asankya kalpas. Our Sakyamuni Buddha appeared in this world over 2000 years ago. He was only here for 80 years. During that time, though it was only for 80 years, the epithet of Sakyamuni Buddha was heard throughout this vast world under the skies. So, this was also considered extraordinary. Sakyamuni, when translated into Chinese, means “Mighty in Loving-kindness”. Mighty refers to His ability and perseverance, because at that time, and on into the far future, the multitudes of sentient beings are stubborn. So to train sentient beings in the Saha World without patience, without ability, is impossible.
Thus, Sakyamuni Buddha relied on His perseverance, patience and ability to manifest His loving-kindness and compassion, because sentient beings endure much suffering. So, Sakyamuni is the special and extraordinary distinctive epithet of His Buddha-nature manifesting in this world. The Buddha also said, From the time I attained Buddhahood, it has already been countless asankya kalpas. This is why this length of time is extraordinary.
Praise for three extraordinary things: 1. The vast expanse of time is extraordinary.
This refers to the countless and boundless inconceivable numbers of asankya kalpas.
Next are the Buddha’s extraordinary and distinctive epithets, which reflect His patience and loving-kindness. But at that time, when the Buddha expounded the great teachings, He exhibited spiritual powers and changed His appearance by radiating a bright light. But no one at the assembly understood this. So, Manjusri Bodhisattva mentioned another Buddha, Sun-Moon-Lamp Radiant Buddha. Buddhas of the past, present and future are also all called “Buddhas”. Before, there was Sun-Moon-Lamp Radiant Buddha. Now, there is Sakyamuni Buddha. In the future there will be Maitreya Buddha. So, these different names are called distinctive epithets, which are also very extraordinary.
Praise for three extraordinary things: 2. The Buddha’s epithets are extraordinary.
These include distinctive epithets such as Sun-Moon-Lamp Radiant Tathagata and epithets shared by all Buddhas, such as Worthy of Offering, etc., from the ten epithets.
Next, Because the Dharma of past, present and future Buddhas is the same,
therefore it is stated: 3. The supreme and wondrous Dharma is extraordinary.
Expounding true Dharma that is deep, subtle, wondrous and replete with all forms and appearances is extraordinary.
Everyone can affirm how extraordinary this is.Whether by past, present or future Buddhas, the teachings that are expounded are truly the right Dharma.They are deep, subtle and wondrous.
This is what Manjusri Bodhisattva wanted to explain to everyone.
Buddha is the shared epithet.So in the Lotus Sutra, it states, All Buddhas share the same path.Every single Buddha is called Buddha since each is a great enlightened one.All Buddhas will expound the same Dharma.Regardless of how much time passes by, past, present and future Dharma are all the same.This is how the Dharma is subtle and wondrous.
Everything They teach is the right Dharma.So, Manjusri Bodhisattvas is telling us, even though all Buddhas appear in this world throughout many asankya kalpas, the lifespans of humans are limited.Therefore, we have to seize the present moment.The Buddha is now expounding the Dharma, so we must elevate our faith and sincerely accept the teachings.
So, the sutras often mention the countless and boundless inconceivable numbers of asankya kalpas.Actually, regardless of how long ago this was, this was all part of the Buddha’s original intent.So when the Buddha is giving teachings, He may speak of matters that happened a very long time ago.Or, the Buddha may teach according to capabilities and may say to everyone, these were my causes and conditions in the past.At that time, in that life, I was a king.An eagle was hunting a bird.This bird flew on to the body of this human king (the Buddha).The malicious eagle demanded this bird from the king.To save the bird, the king cut off the flesh from his entire body and offered it in place of the flesh of the bird.Everyone has probably heard this story before.
People of this era may wonder if this is really possible.I must tell everyone, this is the state of the Buddha-mind.Great love and great compassion do not differentiate between the world’s sentient beings.Whether this is possible or not, we must believe that the loving-kindness and compassion of the Buddha has existed for asankya kalpas, since the distant past.No matter how much time has passed, Manjusri wanted to tell everyone that we ordinary beings will find this inconceivable and difficult to believe.In the Ten Dharma-realms, only Buddhas share the Buddha’s spirit and can understand what He was about to teach.Only at that level, with that capability, do they have the means.
But the Buddha still continues on; [teaching] subtle and wondrous Dharma in such a way that everyone can comprehend, is not easy.But that is fine.Let us now listen to what Manjusri Bodhisattvas said.
He said the coming of the Sun-Moon-Lamp Radiant Buddha to this world in the past was meant to tell us this: The Tathagata-garbha of the Buddha is endowed with the radiance of great wisdom.
Therefore, it is described with the analogy of these three lights.
These three words refer to three kinds of light.
What is the source of this radiance?It comes from the Tathagata-garbha.The Buddha also tells us that [the nature] of the mind, Buddha, sentient beings are no different.The Buddha-nature is the Tathagata-garbha, which is stored in our intrinsic nature.So, our intrinsic nature is the Tathagata-garbha.
I have spoken of the Eight Consciousnesses before.When He taught the Dharma for ordinary beings, He explained up to the eighth consciousness.Actually, there is a ninth consciousness.
The ninth consciousness is Amala Consciousness.
It is also known as the undefiled consciousness, pure consciousness and Tathagata-conscousness.
This ninth consciousness is the Tathagata-garbha consciousness, which, generally, we ordinary beings do not use. It is not that we do have it. It is hidden, stored inside. We all have it; it is just that we ordinary beings have not begun to use it. So, this is called the Tathagata-garbha. Tathagata-garbha has the radiance of great wisdom. Whether the radiance is coming from the sun, the moon or a lamp, it will illuminate the world. The kind of light that manifests depends on the conditions.
Sunlight is like the virtue of wisdom. Moonlight is like the virtue of ending [all afflictions].
Lamplight is like the virtue of grace.
Now I will explain how the three lights are like the Buddha's virtues. The Tathagata-garbha consciousness is the Buddha's purest, undefiled virtue. Take sunlight for example. Sunlight is like the virtue of Buddha's wisdom. Before we attain Buddhahood, we have to engage in spiritual practice for a very long time. This is the cause Sun-Moon-Lamp Radiant [Buddha] has already reached the effect. The effect is the virtue of wisdom. Before there are effects, there are causes. The causes is spiritual practice. This is like you and me. Right now, we are ordinary people. Right now, we are still in[ the state ] of causes. We do not yet have effects. We are still [forming] causes. Right now, we only know that there is Buddha-Dharma in this world. It is teaching us and guiding us onto this path.Our goal is to attain the state of Buddhahood. If we arrive at the state of the Buddha. If we arrive at the state of Buddhahood, we will have attained the effects.
Now, as we are just starting, we have just formed an aspiration; that is a “cause”. When we put our aspirations into action, that creates conditions. So, we have this cause and a long period of asankya kalpas to create causes and good conditions so we can achieve the effect of virtue.
So, if our Tathagata-garbha manifests, then our afflictions will disappear; it eliminates all afflictions. That is why it is said, Sunlight is like the virtue of Buddha's wisdom. The radiance of His wisdom is like the sun. from the sun arises all light in the world.
It can give rise to and bring all thing into fruition. Likewise, the Buddha's knowledge can bring the wisdom of all sentient beings to fruition.
With the different climate of the four seasons, the land produces different crops, fruits and vegetables. The sun regulates these seasons and allows all things to come to fruition. So, the Buddha's wisdom can bring the wisdom of all sentient beings to fruition. Because of the Buddha's virtue, our wisdom develops and grows.
The moon is like the Buddha's virtue of ending. The virtue of ending means that any afflictions that reach the Buddha are eliminated. There is not even a trace of defilement. This applies to all things in the world. What is “true is base on right principles, which is surely the way it is. Whatever other afflictions, ignorance and darkness that reach the Buddha, the Dharma can end and eliminate all wrongs, darkness, mistakes and ignorance, etc. They can all be completely eliminated. This is called the virtue of ending. It can decisively determine what is true or false, right or wrong. With the Buddha's radiant wisdom, He can clearly determine whether something is right or wrong.The right teachings must quickly be transmitted.
Moonlight is like the Buddha’s virtue of ending [all afflictions.] it can eliminate the heat of the afflictions of all sentient beings in the world.
In this process, the Buddha uses the moon to illuminate those distressing and frustrating afflictions to harmonize the wisdom in our minds.That is, in accepting this right Dharma, our minds will naturally be refreshed. In the dark of night, the moon is there to help us adjust and refresh our mental states.So，I often say that the state of being tranquil and pure is like the state of the moon. The heat of many afflictions can then naturally be eliminated, and our mental state can be refreshed.
What about the “lamp?” The lamp is comparable to the Buddha’s virtue of grace. This virtue of grace is the Buddha coming to the human realm to awaken loving-kindness in everyone. Great love and compassion have always been connected with each other. If we do not have great compassion, how can we remember to be grateful?
In darkness, we when we cannot see the path, what can we do? A lamp, with its small flame, can illuminate [the path.] When we can see, we are grateful.In life, the moments of the greatest suffering are when our minds are darkened by greed, anger, ignorance, arrogance and doubt.In the darkness of these many afflictions, when we are wrapped up in that state, we easily create karma.
So, a “lamp” refers to the lantern the Buddha is carrying to dispel the darkness in the minds of sentient beings
So, the great compassion of the Buddha can dispel the ignorance and blindness of sentient beings.
And the Buddha-Dharma is constantly circulated and passed down in the world, the way lamps can be kindled and passed on without end.
This is means in this evil world of the five turbidities, the minds of all sentient beings are darkened. They need the Buddha’s virtue of grace to act like lamplight.Even the smallest lamp can guide our way.Even though Manjusri Bodhisattva is describing this Buddha of the past, didn’t I just say that there were many Buddhas and spiritual states?
What was said may be very hard to believe.But, all of this has to be shared so we can [understand] that our mental states [can be like].Sakyamuni Buddha’s, who is mighty in loving-kindness. Besides Him, in the past there was a Buddha named Sun-Moon-Lamp Radiant, whose practice resulted in virtues like the radiance of the sun, moon and lamp.Can everyone understand this?
So I hope that all of us can recognize that
Buddhas are replete with these three virtues.“They arise from the radiance of a pure light intrinsic to the mind.” We also all fundamentally have this Sun-Moon-Lamp Radiant.This is the distinctive epithet of this Buddha.
This is telling us that we all originally had these virtues, so Sakyamuni Buddha must certainly have them.Sakyamuni Buddha is also replete with the virtues of Sun-Moon-Lamp Radiant [Buddha].In other words, past, present and future [Buddha] have this shared epithet.They also have distinctive epithets.Their shared epithet is “Buddha”.
Being replete in the “ten virtues” is also a Buddha-virtue.They are also “shared” virtues.To summarize, everyone, please always be mindful and think carefully.The Dharma is actually very simple, but helping everyone understand it is very difficult.So everyone, we must always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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