Explanations by Master Cheng-Yan
Subject: The Supreme Mind-king is Within Everyone (萬法心王 人人本具)
Date: September. 03, 2013
Sentient beings do not understand the Buddha-mind and cannot realize the Buddha’s wisdom, so they cycle through the Six Realms without pause. The Buddha used the Three Vehicles to help [everyone], from ordinary to noble beings, realize the Buddha’s wisdom.
We talk about the Buddha-mind every day, but can we really understand His mind? If we do not understand the Buddha-mind, we cannot realize the Buddha’s wisdom. So, we then cycle through the Six Realms, without respite. The Buddha, in His compassion, continuously teaches all sentient beings of varying capabilities. He used all kinds of methods to teach according to their capabilities to open up their views and understandings. So, the Buddha continuously employs the teachings of the Three Vehicles.
As I said, He uses the Four Noble Truths and the Twelve Links of Cyclic Existence, but He originally intended to teach the Bodhisattva-path. He wanted us to awaken not just from the cycle of rebirth, but also awaken to the need of going into this world to help transform all sentient beings. The Buddha’s manifestation in the world had taught for over 40 years. But how many people out of those who eagerly gathered to hear Him speak at the Vulture Peak could truly comprehend Him? Taking advantage of this gathering, Manjusri and Maitreya started a dialog in which Manjusri described how Sun-Moon-Lamp Radiant Buddha appeared in this world and taught the people of that time the goodness of the beginning, middle and end with various methods. He did this to enable those sentient beings who had not planted roots of goodness to plant them, those roots that had not matured to mature, those whose roots had matured to be liberated. The liberation He spoke of is an opening of the mind. To have no self-centered afflictions is to open the mind. The Sun-Moon-Lamp Radiant Buddha was like this, and He was not the only one.
There was another Buddha named Sun-Moon-Lamp Radiant. And then another Buddha named Sun-Moon-Lamp Radiant. There were 20,000 Buddhas all with the same name, Sun-Moon-Lamp Radiant. They also had the same surname, Bharadvaja.
People may think that a single Buddha remains in the world for a very long time. But then there was a second and a third. Not only that, there were 20,000 Buddhas all with the same name and surname. So just how much time did They cover? I think that when we hear the teachings, we have to experience their meaning. My experience is that “sun” and “moon” represent “wisdom” and “compassion,” “lamp” represents the “illumination” which can lead sentient beings in the right direct.This has to be done again and again, with great perseverance.Because sentient beings have not attained wisdom, their minds are in darkness.So, they need a lamp to show them the way.
What was the method used again and again?One of perfect wisdom and compassion.The number 20,000 also signifies perfect attainment perfect attainment.Thus, we should comprehend the meaning of 20,000 Buddhas.“Saints have no names, only their virtues are evident”.True saints have no attachments to their names.When we say there are so many Buddhas with the same name, so many Buddhas with the same virtues, it is only a comparison.
If we can understand the Buddha’s heart we can then comprehend His wisdom.If we can realize His wisdom and exercise it, then we need not cycle endlessly through the Six Realms.Out of His compassion, the Buddha uses different ways to lead us.But He only has one purpose, for all people to completely realize their intrinsic Buddha-nature.So at this juncture, Manjusri called on Maitreya once again; this shows that their hearts were untied.
Buddhas and Bodhisattvas are closely connected.
“Since you ask me, I will tell you.”Since he was speaking to Maitreya, he said, “So, I call on you once again.Maitreya, you should know that all of those Buddhas, from the first to last, had the same name: Sun-Moon-Lamp Radiant.”
Calling to Maitreya was using fitting conditions.It reminded everybody to listen carefully.This shows [Manjusri’s] wisdom, as he worried those who had been listening for a long time may have lost focus.Some were curious and kept wondering, “Why is the Buddha emitting light?”Because they had questions and their interest in receiving Dharma had waned, he called on Maitreya again, to remind everybody to refocus and to listen carefully.After the first Sun-Moon-Lamp Radiant Buddha, there was a second, a third, another 10,000.In the end, 20,000 Buddhas had the same name.Why?[They] were all endowed with ten epithets.
There were so many Buddhas who had these same ten epithets and taught the goodness of the beginning, middle and end.
Before the last of Them became a monastic, he had eight princes.
This tells us that each of these Buddhas, these 20,000 Buddhas who appeared in this world, must be endowed with ten epithets, like Tathagata,.Worthy of Offerings, Perfect in Wisdom and Action, [and so on], we can all recite them.These [represent] the Buddha’s virtues.
Because He possesses virtues, He therefore has these epithets.These epithets are shared by all Buddhas.Every Buddha must prefect the ten virtues.So, Sun-Moon-Lamp Radiant Buddhas of the past, even though there are 20,000 of them, all have the same epithets, name and surname.These are manifested virtues.
In the past, present and future, they absolutely have to have these virtues and be fully endowed with them in order to be worthy of being called a Buddha, a Great Enlightened One.
So, They must be endowed with the ten epithets and teach the goodness of the beginning, middle and end.
Before the 20,000 Sun-Moon-Lamp radiant Buddhas became a monastic, he had eight princes. These princes are also analogies for teaching. We must understand this clearly.
The “eight princes” represent the Eight Consciousnesses. The “Buddha” represents the “mind-king”. This is a metaphor. The [eight princes] is an analogy for “the mind-king in bonds, which transforms into eight consciousnesses. The eight princes are all called 'intentions'”. Each of their names contain the word “intention”.
The eight princes each have a name and all eight names contain the word “intention” all eight names contain the word “intention”. So, this is a way to conceal the obvious and reveal the hidden. We conceal the Dharma in the discussion of this matter. The eight princes represent the Eight Consciousnesses.
Previously, I have explained how the five sense organs connect with the five sense objects to give rise to the five consciousnesses, which converge in the mind-consciousness. The five sense objects are experienced when the five roots, eyes, ears, nose, tongue and body, connect to them. Then everything comes together in the mind. The mind makes discernment about the external conditions. We have talked about this often. Besides the six consciousnesses, there are the seventh and eighth consciousness. We unenlightened beings are stuck at the eighth consciousness, which is karmic-consciousness. Since the Buddha represents “the mind-king,” it is the king that gives rise to “the eight princes”. What is “the mind-king”? You have often heard me mention that after the eighth consciousness is the ninth consciousness.So, we have to realize that we all have the same intrinsic nature as the Buddha. We discuss phenomena as representations of the Dharma concealed within. The representation here is a father who begot eight sons. Using representations is a way for us to discuss [Dharma] using phenomena.
The phenomenon we are discussing: Lamp Radiant was a wheel-turning sage king when he was layperson and actually had eight sons. Even though this can seem like a representation, the following text mentions that the eighth son became a Buddha and was named Burning Lamp.
Lamp Radiant was a wheel-turning sage king when he was layperson. Sun-Moon-Lamp Radiant Buddha was also a king when he was a layperson. Before he became a monastic, he was a wheel-turning sage king, the leader of a country.He had eight sons. Before he became a monastic, he had eight sons, eight princes. Even though he had eight sons, his story as a layperson is similar [to Sakyamuni's]. So, this section (of the sutra) is used to reveal this. After the “eight sons” were mentioned, a very long sutra passage follows. So, right now we are first going to illustrate this with a story. Manjusri Bodhisattva delayed speaking the principles by first presenting the situation. The very last Sun-Moon-Lamp Radiant Buddha was also a king when he was a layperson. As a layperson, he had eight children. This was the story.
Actually, all phenomena arises from the mind. The mind is the king of all phenomena, that is why it is called “the mind-king”. I have just said that a Buddha is analogous to the mind-king. The mind-king is a Buddha because everyone intrinsically has Buddha-nature. All phenomena arise from the mind. A Buddha has realized the truth of all things in the universe, which is that everything arises from the mind. So, because all phenomena arise from the mind, the mind is the king of all phenomena.Indeed, all phenomena are created by the mind. The mind-king can understand all phenomena.
All phenomena are created by the mind, so it is called the king of all phenomena. The king of all phenomena is our mind, so it is called “the mind-king.”
Originally the mind is a single embodiment; it is divided into eight consciousnesses of use. Even though there are differences in function, its embodiment still of one nature.
What is this embodiment? One-nature. But this one-nature that we all intrinsically have this intrinsic awakened nature, has turned into ignorance and has given rise to the Three Subtleties. Because one ignorant thought arose, our clear and pure nature was scatted and become the Eight consciousnesses.
So, earlier we spoke of the truth of suffering, causation, cessation and the path. Suffering arises because humans live in this world and are focused on their afflictions. Everyone has many afflictions, attachments, greed, anger, ignorance, arrogance and doubt. This created a lot of suffering in this world life is full of suffering.
So, how do we eliminate this suffering? How do human beings come to be? The Buddha then further explained the twelve of Cyclic Existence. That first ignorance thought also arose from the mind-king. Its embodiment is still of one nature. Even though there are differences in functions, the embodiment is of one nature, but separated into eight consciousnesses.We have to make an effort to realize this. If we can thoroughly comprehend the Dharma expounded by the Buddha, and be mindful, we will not let down the Buddha, who continues to return to this world on the ship of compassion. His one great cause has always been to “open and reveal” [teachings.] he continues to wait for the multitude of sentient beings to comprehend the Dharma He taught, to “realize and enter” it.
But are sentient beings attaining realizations? Has the Dharma entered their hearts? I hope we will first self-reflect on this because our mind-king is waiting for us to self-reflect.Just how much we have understood? If we have not yet reflected on our self-nature, we may still be in the Eight Cosciousnesses, wandering aimlessly, continuously creating karma out of confusion. So we must understand that all phenomena arise from the mind. The mind is the kings of all phenomena, I hope we can understand this sutra passage and engrave it deeply into our minds so we can experience and discover our mind-king. Everyone can become a Buddha; the Buddha abides in each of our minds. We all have this awakened, intrinsic nature so we must always be mindful!
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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