Episode 97 – All Possess the Buddha’s Mind and Wisdom
>>The world is vast, in all dimensions. Though 18,000 worlds are far apart in name, the difference is between the karmic vessels of the unenlightened and the sages, and a period of time that is kalpas long.
>>Humans have intrinsic wisdom, wondrous body, true appearance and a clear mind’s eye. How do they differ from Buddhas?
>> “The Buddha radiated this beam of light, and I and those assembled here saw these realms and lands and the various special wonders. The spiritual might of Buddhas and their wisdom is most rare. By radiating a single beam of pure light, they can illumine limitless lands.”
>> Seeing this, we all obtained what we never had. Buddha-son, Manjusri, may you resolve the assembly’s questions. The fourfold assembly, with joy, looks up to you, benevolent one, and to me. Why has the World-Honored One radiated such a brilliant light? Buddha-son, answer now; resolve our questions, so we may rejoice.
“The Buddha-mind, True Suchness and wisdom are the same.” This is what we often say, and we often hear it too. ․Do the people who say it understand it thoroughly? Do the people who hear it also accept it? This is the Buddha-Dharma, which is truly very profound. As much as we try to study and understand it, the state of Buddhahood is still the state of the Buddha. Those who study it really want to understand it, but they still cannot quite do so. However, as we begin at the starting point, we know that the destination must be a very subtle and wondrous place. That is why we are heading in that direction.
So, in learning the Buddha’s Way, we must make a commitment and recognize that such a state is wonderful. As we walk this path, we continue to investigate. Those who guide and those who are guided both need to walk in the same direction. It is said that.
The world is vast, in all dimensions. Though 18,000 worlds are far apart in name, the difference is between the karmic vessels of the unenlightened and the sages, and a period of time that is kalpas long.
This shows us that the mind, Buddha and sentient beings are no different in their nature. We all know this, but we have not thoroughly understood it. This passage uses the world as an analogy. The universe, this world, is very big. We know the universe is truly vast and boundless. If we talk specifically about the planet on which we sentient beings live, we are speaking of Earth. Where we reside is called Taiwan. Where I am speaking right now is Hualien. Within Hualien, right now, we are within the grounds of the Abode.
We know that we cannot go to every single place in Hualien, let alone Taiwan or other countries besides Taiwan. Even if we have not been to certain countries, don’t we still believe [in their existence]? This world is vast, in all dimensions. It is huge! Even though we cannot reach certain places, we should still believe [they exist].
Next, we will talk about how the 18,000 worlds are far apart only in name. This refers to how, before the Buddha taught the Lotus Sutra, when He finished expounding the Sutra of Infinite Meanings, He entered Samadhi, and the ray of light from between His eyebrows radiated so far as to [illuminate] 18,000 worlds. So, the light from the tuft of white hair between His eyebrows revealed His wisdom, between His eyebrows revealed His wisdom [symbolized by] its radiance. However, did the Buddha’s wisdom only extend to those on Vulture Peak? Were they the only ones who could realize the Buddha’s wisdom? No [the symbol of] 18,000 worlds was used to illustrate that the Buddha’s wisdom can extend to the whole universe. It can reach those speaking different languages, and those of different skin colors, ethnicities and nationalities, enabling them to realize His wisdom.
Take the Buddha’s birthday as an example. We have promoted the meaning of the Buddha’s birthday to over 30 countries where Tzu Chi volunteers [are located]. In the past, they did not know about Buddhism and had not heard the name of the Buddha. Because of our commitment, starting from Taiwan, we transmitted this message to faraway countries. Through electromagnetic waves, they receive videos to watch and listen. They get a sense of the rhythm and movements to go along with this [ceremony]. They all learn by following the images and [hearing] the sound-waves. Then on the same day, they all bathe the Buddha in the same way. This is happening on the same planet, in different countries. We can send this out on the airwaves. So, I often say people can spread the Dharma.
Over 2000 years ago, the Buddha spoke about the Six Spiritual Powers, including. Heavenly Ears, Heavenly Eyes, the Power of Transporting Oneself, etc. These six [spiritual powers] can be exercised with today’s technology. We send out our videos, and after people watch them, it is like they came to Taiwan with the Power of Transporting Oneself. They see Taiwan with their Heavenly Eyes and hear the sounds that are emitted from Taiwan with Heavenly Ears. Isn’t this what the Buddha spoke about back then?
The “spiritual” in “spiritual powers” refers to mental energy and wisdom. Consider how vast the world is. By the same token, everyone has and can develop their potential for spiritual powers. So, we should believe that despite the differences in name, despite the different names of all these countries, and the many people of different skin colors who speak different languages, we all have the same wisdom and wondrous Dharma that can be passed on. So, although they are different in name, the Buddha-mind is still the same.
There is only one [difference] between us and the Buddha, which is “the difference between the karmic vessels” “of the unenlightened and the sages.” Any country that comes in contact with the Buddha’s wisdom will be filled with Dharma-joy. But unenlightened beings do not react like this. Our wisdom is buried and covered by ignorance. This is the distinction between ordinary people and sages.
The law of karma affects both, but the causes of unenlightened beings contain ignorance, greed, hatred, delusion, arrogance and doubt. These are the kinds of causes that lead to our continued cyclic existence. So there is the cause and effect of ordinary people and sages. The Buddha comes here because of His enlightened affection. The unenlightened come here because of deluded affection. We all originally had the cause for enlightenment, but we were defiled. Therefore, our cause was contaminated by delusion. Once we have a deluded cause, the deluded effect comes to fruition, which is cyclic existence in the Six Realms. Once we have an enlightened cause, we transcend the Six Realms and become sages.
These are the vessels of sentient beings. Our abilities and capacities are very limited so we can only have slight awakenings. Even if we say we are awakened, we have only attained a subtle realization. Therefore, our vessel is very limited. We have something that can hold water, but it is still a small cup. Other vessels for holding water, such as big water tanks and water towers, are different. They have the same function, but vary in size. So, these are called “vessels.”
Next, [it mentions] “a period of time that is kalpas long.” A kalpa is a long period of time. Time [works] differently in the human and heaven realms, and in the four heavens of the heavenly kings and. Tusita Heaven. So, within this vast space, the difference is in the names. However, our True Suchness is the same; there is no difference.
“The appearances of causes and conditions lead to differences in faith and understanding.” The differences between the state of the Buddha and sentient beings are these superficial appearances. Next, the greatest distance is in our minds. Basically, in learning the Buddha’s Way, our minds must return to a state that is equal to the Buddha’s. This is why we learn His teachings.
Therefore,
Humans have intrinsic wisdom, wondrous body, true appearance and a clear mind’s eye. How do they differ from Buddhas?
How are they different from Buddhas? The mind, the Buddha and sentient beings have no fundamental differences. Every one of us has intrinsic wisdom and a wondrous body. This true appearance is the same as the Buddha’s. Each of us intrinsically has the Dharma so we are not fundamentally different from Him.
After we understand the previous passage, the next one states,
“The Buddha radiated this beam of light, and I and those assembled here saw these realms and lands and the various special wonders. The spiritual might of Buddhas and their wisdom is most rare. By radiating a single beam of pure light, they can illumine limitless lands.”
In “the Buddha radiates this beam of light. I and those assembled here,” Maitreya Bodhisattva referred to himself as “I. Those assembled” are the ones who were at the Vulture Peak assembly at that time. So, Maitreya Bodhisattva called himself “I.” He was there with so many people and “saw these realms and lands and the various special wonders.” At that place, because of the Buddha’s light, he could also see [these things]. With these sights, they could return to their original state of mind. Everyone could understand it clearly. They were truly free of obstacles. It was originally like this. [These were] the “various special wonders.”
“The spiritual might of Buddhas and their wisdom is most rare.” All Buddhas have the same extraordinary wisdom.
“By radiating a single beam of pure light, they can illumine limitless lands.” Indeed, everyone inherently has this. So the Buddha’s light illuminated 18,000 lands, and those assembled could all see this. At this assembly, through this beam of light and the Buddha’s wisdom, the beauty of their state of mind was illumined. Our state of mind should be obvious and very clear. In fact, it is the same as the Buddha’s.
Seeing this, we all obtained what we never had. Buddha-son, Manjusri, may you resolve the assembly’s questions. The fourfold assembly, with joy, looks up to you, benevolent one, and to me. Why has the World-Honored One radiated such a brilliant light? Buddha-son, answer now; resolve our questions, so we may rejoice.
“Seeing this, we all obtained what we never had.” Here, “we” refers to Maitreya and those who were present at this assembly. What they all saw likely made them very joyful.
“Buddha-son, Manjusri, may you resolve the assembly’s doubts.” This is how Maitreya felt. “Manjusri Bodhisattva, you are also a son of the Buddha and a prince of the Dharma. Therefore, you should clearly know the Buddha’s intent and state. My feeling is as I mentioned earlier. Everyone should be very joyful, right? Manjusri Bodhisattva, you have a better understanding than me. Please offer your perspective so that everyone can believe more deeply and have no more doubts.”
“The fourfold assembly, with joy, looks up to you, benevolent one, and to me. See, many people are looking at you and me. I am asking you and so you must answer quickly. So many people have expectations of you. Why has the World-Honored One radiated such a brilliant light? Buddha-son, answer now; resolve our questions, so we may rejoice. Manjusri Bodhisattva, quickly tell us why the Buddha radiated this light.” In this state, the light between the Buddha’s eyebrows illumined 18,000 worlds to the east. Besides Vulture Peak, how far did it go?
Everyone, do you remember? “Do not seek the Buddha far away on. Vulture Peak; this Peak is in our own minds. We each have a pagoda on Vulture Peak. So, we can practice at the foot of that pagoda.” So, in these 18,000 worlds, wherever there are people, the Buddha’s wisdom is present. Because the mind, Buddha and sentient beings are not different, everyone has a stupa on Vulture Peak. Maitreya Bodhisattva said he saw these lands, not those other lands. So as the Buddha radiated a beam of light, their minds felt that it was either far or close. For those who can accept it, it seems very close. For those who cannot accept it, it seems very far, like they are in a different world from the Buddha. For those who can accept it, they not only [see] the Buddha’s world but also His state of mind instantly. This light, depending on whether we accept it, can seem far away or close, as if it is right in front of our eyes. Truly, we do not need to say it is far or close, as long as we can accept it. In learning the Buddha’s Way, we must be mindful so that we can have a wonderful state of mind.
So this light is “the Lotus Sutra without speech.” In fact, after the Buddha expounded the Sutra of Infinite Meanings, the light was radiated from between His eyebrows. This ray of light from His tuft of hair represents the Middle Way. It is the Lotus Sutra that does not need to be spoken. During this time, after listening to the Sutra of Infinite Meanings and then seeing the Buddha’s light, they should realize that the Buddha will now teach the wondrous great Dharma.
However, some listening to the teachings at the Dharma-assembly did not understand this. So, they all whispered to each other, “Why did the Buddha enter Samadhi right then? What are the karmic conditions for the light between the Buddha’s eyebrows?” In the past, we have mentioned that at the Dharma-assembly, many still could not understand. Because the Dharma-assembly did not understand, two noble beings had to facilitate. So Maitreya and Manjusri had to mindfully find a way to praise the Buddha’s radiated light.
Fellow Bodhisattvas, we truly need to mindfully realize the Buddha’s compassion and wisdom. Bodhisattvas came to assist the assembly, to teach and transform all sentient beings. The compassion and wisdom of the sages and the Great Enlightened One are very earnest. So as Buddhist practitioners, we cannot disappoint all Buddhas and Bodhisattvas who willingly came to teach and transform us. While Buddhas and Bodhisattvas have this intent, we ordinary people must also seek the Dharma and seek to comprehend the Buddha’s mind. So, we need to always be mindful.