Episode 128 – Everyone Intrinsically Has a Light Within
>> “Knowing well the capacities, natures and desires of all, with dharani and the unhindered power of eloquence, they appeal to the Buddha to turn the Dharma-wheel, and are able to turn it to accommodate all.”
>> When the princes heard that their father had become a monastic and attained Anuttara-samyak-sambodhi, they all renounced their royal positions and followed their father to become monastics. They formed Great Vehicle aspirations and constantly cultivated Brahma-conduct. All became Dharma teachers, having already planted the roots of goodness in the presence of millions of Buddhas.
>> It is said, “Lineage is passed from father to son by blood. If the father is deluded, so are the children. If the father is awakened, so are the children. Lamp Radiant [Buddha] is the source.”
>> Thus, “the father had eight sons; the manifestations came from the source. They became monastics like their father, so the manifestations returned to the source.”
>> They all renounced their royal status and followed their father to become monastics. They formed Great Vehicle aspirations and constantly cultivated Brahma-conduct. All became Dharma teachers, having already planted the roots of goodness in the presence of millions of Buddhas. “All became Dharma teachers.” Dharma teachers has two meanings: 1. Taking the Dharma as one’s teacher 2. Through one’s own practice and understanding of the Dharma, becoming a teacher for sentient beings.
Are our minds pure? We must always take good care of our minds. Even if we achieve “tranquility” on the outside, we actually still need “purity” on the inside. Otherwise, when afflictions cover our minds, even if we are in a peaceful and quiet [place], the Dharma cannot enter our minds. We need to make an effort when learning the Buddha’s teachings to “attain great wisdom, understand all Dharma” and “comprehend and distinguish the nature and appearance of reality.” Therefore, we must properly adjust [our mindset].
Next, [the Sutra of Infinite Meanings] says,
“Knowing well the capacities, natures and desires of all, with dharani and the unhindered power of eloquence, they appeal to the Buddha to turn the Dharma-wheel, and are able to turn it to accommodate all.”
In the Sutra of Infinite Meanings, this passage is also very important. Continuing from the previous passage, if we can “comprehend and distinguish” [reality], naturally we can “know well the [capacities, natures and desires].” Then our hearts can truly connect to our external conditions and give rise to teachings. How do we know what external conditions are like? If we use our eye-root to see form-objects, that contact will give rise to thoughts. What are those thoughts? Ignorant and afflicted thoughts. If we turn consciousness into wisdom, naturally when we are among multitudes of sentient beings, matters and objects, we can clearly understand all things and know well the capacities, natures and desires of all beings.
Thus, when we are among people in the world, we have to know how to make this discernment. We must know what things can be done and then proactively go do them. If a thing should not be done, we must prevent ourselves so we do not do it. Thus, I often say we must clearly know right from wrong. I always say, “Doing what you should do is wisdom. Doing what you should not do is ignorance.” Learning the Buddha’s teachings not only requires our minds to be pure and tranquil, but we must also, when among people, “know well the capacities, natures and desires of all beings.” Whether something is right or not, we must clearly distinguish.
So, “[they use] dharani and the unhindered power of eloquence.” Dharani means to “retain all teachings and practice all good deeds.” We can clearly comprehend the principles of all things in the universe. If we fully understand everything we see and come in contact with, that is called “retaining all teachings,” that is called “retaining all teachings.” With all principles, we can also “practice all good deeds.” Immediately doing the right thing is called [exercising] wisdom. This is “practicing all good deeds.” Because there is much suffering in the world, we have to seize each moment by just doing the right thing. This is how we exercise compassion and wisdom. So, dharani means to retain all teachings and practice all good principles. If we can understand all this, we will naturally have “unobstructed abilities of eloquence.” If we understand all principles, then everything we say will contain principles, and then we can lead others.
During our morning and evening recitations, we chant the “Three Refuges,” with the lines, “I take refuge in the Sangha. May all sentient beings lead the people harmoniously without obstructions.” Don’t we want to lead everyone? What do we use to lead everyone? The Dharma. The Dharma is the principles. If we lead people but do not have principles, we will not know how to lead them. Therefore, to lead others without obstacles requires first having “unobstructed abilities of eloquence.” We must first understand all principles and “retain all teachings.” Meanwhile, we must “practice all good deeds.”
When sentient beings are suffering, we must personally go to them to comfort them in their suffering and relieve them from their difficulties. If we are not there, if we do not come in contact with the suffering, how will we be able to teach others about the principles of “suffering, its causation, its cessation and the path to its cessation”? We must first understand all teachings and practice all good deeds; we must physically perform these actions so that we can have unobstructed abilities of eloquence. I hope everyone understands these principles.
“[They] appeal to the Buddha to turn the Dharma-wheel, and are able to turn it to accommodate all.” Indeed, the Dharma originated from the Buddha’s wisdom. For our entire lives, will we just say, “I heard it so I understand it”? Is this all? Can we understand everything just by hearing one thing? No, we must continuously ask the Buddha to abide in this world and turn the Dharma-wheel.
Though Sakyamuni Buddha is separated from us by over 2000 years, He is still the founder of this religion in the Saha World. So, we still live in a world that is guided and transformed by the Buddha’s teachings. Therefore, we must continuously seek the Dharma. We must ask for the Dharma. Whether in the time of the Buddha, or now that He has already [physically] left the world, we need to have the same mindset that He is here and respect the Buddha and the Dharma. We must ask the Buddha to turn the Dharma-wheel. [With] the Buddha’s teachings, we can be one with the Buddha-mind.
I often share with everyone, “When the Buddha enters our mind, our mind is [like] the Buddha’s.” If we sincerely take the Buddha-mind as our own, we will use it to turn the Dharma-wheel. A mind like the Buddha’s is pure and reverent.
We mentioned the Eight Consciousnesses earlier. They originated from and can return to the mind-king, to that pure and undefiled state. Then won’t the Buddha always abide in this world? So, we must use this mindset to appeal to the Buddha to stay in the world at all times. There are myriad sentient beings, and we must accommodate all as [the Dharma-wheel] turns. Not only do we invite other Buddhas here, the Buddha in our hearts must also turn the Dharma-wheel to accommodate all sentient beings. This requires us all to mindfully seek to understand through experience and study.
When the princes heard that their father had become a monastic and attained Anuttara-samyak-sambodhi, they all renounced their royal positions and followed their father to become monastics. They formed Great Vehicle aspirations and constantly cultivated Brahma-conduct. All became Dharma teachers, having already planted the roots of goodness in the presence of millions of Buddhas.
The previous sutra passage mentioned that there were 20,000 Sun-Moon-Lamp Radiant Buddhas. The last of them renounced his throne to become a monastic, engage in spiritual practice and attain perfect and universal enlightenment. The eight princes heard that their father became a monastic and had already attained Anuttara-samyak-sambodhi. The eight princes were very delighted. Not only did they support their father’s decision to become a monastic, the fact that he attained these principles also brought them joy. They understood the impermanence of life, that even reign over a kingdom is impermanent.
So, the eight princes also renounced their thrones and followed this Buddha to become monastics. They “formed Great Vehicle aspirations,” which means every one of them formed a great aspiration. They understood completely that they were practicing on behalf of all sentient beings. I have previously explained to all of you that we must work very hard to turn consciousness into wisdom. This is also an analogy. So, we must “constantly cultivate Brahma-conduct.” Since we [choose to] become monastics, we must form great aspirations, make great vows, and constantly cultivate Brahma-conduct. Brahma-conduct, or purifying practices, let us cultivate a heart free of defilements. Thus, in this evil world of five turbidities, there is a greater need for.
Bodhisattvas and sages to be among us. So, we must always engage in Brahma-conduct and “all become Dharma teachers.” The eight princes engaged in spiritual practice and took joy in the teachings of the great noble beings. They purified not only themselves; they transformed others as well, so they were worthy to “all become Dharma teachers” because they “have already planted roots of goodness in the presence of millions of Buddhas.” It was in the presence of millions of Buddhas. Think about it! The last of the 20,000 Buddhas had eight sons. Clearly they were born and had engaged in spiritual practice after the manifestations of many Buddhas.
It is said, “Lineage is passed from father to son by blood. If the father is deluded, so are the children. If the father is awakened, so are the children. Lamp Radiant [Buddha] is the source.”
This section explains even more clearly. If we understand the Dharma thoroughly, then our origin is clean and pure, and then everything that follows will be clean and pure. This is like the way the eight princes planted the root of goodness in the presence of millions of Buddhas. Since this was the source, they practiced in this way with great earnestness and diligence. This is called the diligent path. Lineage is passed from father to son by blood, so whether the father is deluded or awakened, the children will be the same. So, Lamp Radiant [Buddha] is the source. This is radiance. [We speak of] the radiance of sun, moon and lamp. The “sun” represents wisdom. The “moon” represents compassion. The sun and the moon have a type of radiance. The sun, the moon and the lamp exists in everyone. This light is our inherent wisdom.
Thus, “the father had eight sons; the manifestations came from the source. They became monastics like their father, so the manifestations returned to the source.”
This story serves as an analogy for us. A father with eight sons is comparable to our mind-king dividing into eight consciousnesses. They go on to create all karma, which is then stored in the eighth consciousness, which brings all eight consciousnesses into future lifetimes. If these eight consciousnesses are purified, that is our perfect and radiant nature. With this nature, we will be free of confusion. This is a kind of analogy.
Next, by being very diligent, preserving the mind-king’s pure nature will be like the eight sons forming great aspirations to diligently engage in spiritual cultivation and become Dharma teachers. Thus, we can all practice and uphold the Dharma, and use it to teach others.
They all renounced their royal status and followed their father to become monastics. They formed Great Vehicle aspirations and constantly cultivated Brahma-conduct. All became Dharma teachers, having already planted the roots of goodness in the presence of millions of Buddhas. “All became Dharma teachers.” Dharma teachers has two meanings: 1. Taking the Dharma as one’s teacher 2. Through one’s own practice and understanding of the Dharma, becoming a teacher for sentient beings.
The first [meaning] is “taking the Dharma as one’s master.” We must constantly take in the Dharma and always keep it in our hearts. Earlier I said we must appeal to the Buddha to turn the Dharma-wheel. When the Dharma enters our minds, there is a Buddha in each of our minds. With the Buddha in our hearts, all things contain the Dharma and all Dharma in the world will be in our minds. As long as the Buddha enters our minds, consciousness will naturally turn into wisdom. Every matter and object comes into being from the convergence of many things. These things are like flowers. A flower does not spring into being out of nothing. A seed has to be planted in the ground. Then it needs water and sunshine for it to slowly sprout, for the shrub to slowly blossom. Consider how many things need to converge to create a simple flower.
As I said before, we must “retain all teachings,” which is all teachings in the world. We need to clearly know how things converge to come into being. Taking the Dharma as our teacher means to completely understand all things in the world. What is suffering and what is its causation? This is also Dharma. So we take the Dharma as our teacher.
Second is “through one’s own practice.” We are not born understanding the Dharma. Though we are born with wisdom equal to the Buddha’s, the Buddha’s, when we come into this world, we are filled with afflictions and are led by our karma. So, we must start anew and go “through one’s own practice.” To work to return to one’s original, pure Buddha-nature, we must motivate one another at this time, in this space and through our interactions. We must form aspirations, put them into action and focus on our practice. This is the only way for us to discover the principles behind all Dharma.
“[With] understanding of the Dharma, one becomes a teacher for sentient beings.” If we can understand and analyze [things] for others, we will be a teacher for all sentient beings. Using the teachings one understands to guide sentient beings makes one a Dharma teachers. These eight princes were all able to become Dharma teachers, especially because “in the presence of millions of Buddhas” they “planted the root of goodness.” In the presence of many Buddhas, they truly planted many roots of goodness and have already returned to the source of Dharma.
I hope we can all work hard to achieve understanding. We must always be mindful.