Episode 816 – True Suchness is Unsought but Attained
>> Even with riches, treasures and wealth, it is always difficult to be satisfied. The Dharma-treasure leaks away and is lost without our realizing it. The son, poor in teachings, did not seek the Great Dharma. True Suchness is intrinsic;
>> “His father worried for him and searched for him in all directions. As he grew tired in his search, he stopped in a certain city. There he built a house, where he amused himself in the five desires, for his household was very wealthy.” [Lotus Sutra, Chapter 4 – Faith And Understanding]
>> “He had much gold and silver cornelian, emerald, pearls, crystal, elephants, horses, oxen and sheep. He had carriages and chariots, farms and industries, attendants and a multitude of subjects.”
>> This explains the seven treasures of great wealth and the analogy of four vehicles of great wealth. These are an analogy for the appearance of attaining Buddhahood. Since He had attained Buddhahood, the Buddha was replete with wisdom, spiritual powers and merits and virtues.
>> Farms, industries and attendants: The household’s wealth, farms and industries were all bountiful, thus his wealth was great among those both close and distant, and his farmers and servants were many.
>> A multitude of subjects is an analogy for the Buddha being the Dharma-king of the nine Dharma-realms. The sentient beings of the nine Dharma-realms are His subjects.”
>> In the Four Noble and Six Unenlightened Realms, the Buddha is supreme and unsurpassed, and His enlightenment is universal and supreme. Thus, we speak of the [other] nine Dharma-realms.
>> “His trade brought in profits and even reached foreign countries; his traders and merchants could be found everywhere. Crowds numbering hundreds of millions surrounded him and paid him respect.” [Lotus Sutra, Chapter 4 – Faith And Understanding]
>> His trade brought in profits and even reached foreign countries: His great wealth came from trade both near and far. He invested the capital and reaped the profits. This is an analogy for how the Buddha transforms beings everywhere; He journeys throughout the place where unenlightened and noble beings exist together.
>> His traders and merchants could be found everywhere: Traveling salesmen and stationary merchants provide things for people who are lacking. They go to all places and are respected for their goods.
>> Crowds numbering hundreds of millions surrounded him and paid him respect: This is an analogy for the noble beings of the Three Vehicles who transmitted the Buddha’s teachings. It is also an analogy for [the Buddha’s] three kinds of transformation-bodies through which He responds to the needs of humans, heavenly beings and all in the Six Realms.
“Even with riches, treasures and wealth, it is always difficult to be satisfied.
The Dharma-treasure leaks away and is lost without our realizing it. The son, poor in teachings, did not seek the Great Dharma.
True Suchness is intrinsic;”
“though unsought, it is attained.” Recently I have shared very clearly with everyone how the poor son, after many years of wandering everywhere, had returned to the city where [his father] lived. His father, the elder, saw his retreating figure, and thought, “Isn’t that my son, whom I have long been searching for?” He began to think of what to do and quickly sent someone to approach him. This shows how, time after time, he put his heart into searching for his son. He found him and guided him until his son entered the home. Then the elder showed him the storehouses and pointed out each item for the son to understand. All of the many things inside were treasures. They were available for him to [use] freely.
From the mindfulness the elder demonstrated during this period, we can know what the Buddha did for this world. Over a long period of time, over countless kalpas, an incalculable amount of time, He continuously returned to this world to engage in spiritual practice, life after life, seeking the Dharma and transforming others. But we sentient beings have continued to be lost in the Six Realms. In the human realm, some people only pursue wealth. Once they become rich, are they satisfied? Even if they have many material things and a [bank balance] with so many zeros, numbers are something that have no end, and people’s minds are the same way. Starting out with wanting “one,” we continually pursue an ever larger number. Even if we own everything, we are still not satisfied. So, it is said, “Even with riches, treasures and wealth, it is always difficult to be satisfied.”
How long do people live? A few decades. We may come to possess all kinds of things and still not be satisfied. In the end, we still leave [this life] with regret. We are never satisfied. When it comes to the riches of this world, we count every little bit. When we lose just a little of it, we start to worry about gain and loss. Yet when it comes to the Dharma, we unenlightened beings let it leak away. Our greedy clinging to thoughts of desire causes us to constantly lose our Dharma-treasures without even realizing it. We are so sensitive to losing worldly treasures, yet we are unaware of our continual loss of world-transcending Dharma-treasures.
So, “The son, poor in teachings, did not seek the Great Dharma.” This is an analogy for how we have encountered and are learning the Buddha’s Way, yet we still do not seek the Great Dharma.
The Buddha taught it to us, but we still cannot achieve thorough realization. This is because we “did not seek the Great Dharma.” Actually, “True Suchness is intrinsic; though unsought, it is attained.” We all have an intrinsic nature of True Suchness, but because of our greed for things around us, ignorance continuously covers it; we do not allow its pure potential to manifest. Once we encounter the Buddha-Dharma, if we can just open the door to our minds, we will realize that in fact the storehouse of treasures is inside us. There is no need to seek it; we can attain it spontaneously. We should mindfully comprehend this.
In the previous long-form prose [of the chapter], Subhuti expressed what was on their minds. He compared himself to a son poor in teachings and the Buddha to a wealthy elder in the world. The elder worked hard to find his son. This is like how hard the Buddha worked to deliver sentient beings life after life. After the long-form prose, [the meaning] is restated in verse. One of the key leaders of the Sangha, Venerable Kasyapa, restated this in verse in the following section
“His father worried for him and searched for him in all directions. As he grew tired in his search, he stopped in a certain city. There he built a house, where he amused himself in the five desires, for his household was very wealthy.”
We have previously discussed this sutra passage. In the Buddha’s search for His children, He came to a certain place. “This place” means He came to the Saha World. His mind remained in the pure Avatamsaka state, yet He went into the world of Five Turbidities, went among sentient beings in the Saha World. He lived the same kind of life as sentient beings, enduring birth, aging, illness, death, etc. He manifested in the human realm for the sole purpose of delivering sentient beings.
The next sutra passage states, “He had much gold and silver cornelian, emerald, “pearls, crystal, elephants, horses, oxen and sheep. He had carriages and chariots, “farms and industries, attendants and a multitude of subjects.”
This sutra passage begins to describe the abundance of the Dharma. With gold, silver, cornelian, emerald, as well as pearls, crystal and so on, if you add everything up, He was replete with the Seven Treasures
This explains the seven treasures of great wealth and the analogy of four vehicles of great wealth. These are an analogy for the appearance of attaining Buddhahood. Since He had attained Buddhahood, the Buddha was replete with wisdom, spiritual powers and merits and virtues.
There are also these four methods of transport. Elephants can haul things and carry things. They are very strong. When we pack things onto elephants, they can carry heavy loads of many things. Horses and oxen can pull carts. Although sheep are very small, the small carts they pull have their uses too. This represents the various means the Buddha used to teach according to capabilities in order to transform sentient beings. The “four vehicles of great wealth” are an analogy for four different kinds of methods, the Hearer, Solitary Realizer and Bodhisattva Vehicles, as well as the Five Precepts and Ten Good Deeds, the methods of practice for lay practitioners. The Buddha’s wisdom encompasses all these things.
These are also analogies for the appearance of attaining Buddhahood. Since He had attained Buddhahood, the Buddha was already replete with all wisdom. At the moment He became enlightened, was there any worldly or world-transcending Dharma or anything at all in this universe that He did not completely understand? He completely understood everything. So, He was replete with all spiritual powers and merits and virtues. This describes the appearance of the Buddha after His enlightenment.
Next it speaks of “farms, industries, attendants”
Farms, industries and attendants: The household’s wealth, farms and industries were all bountiful, thus his wealth was great among those both close and distant, and his farmers and servants were many.
Farms, industries and attendants: The household’s wealth, farms and industries were all bountiful, thus his wealth was great among those both close and distant, and his farmers and servants were many. The household’s wealth consisted of many farms and industries [The elder] also had many friends and relatives. Whether they were close or distant, among so many people, the elder’s industries, farms, homes, etc. made him the wealthiest of them all.
He employed farmers and field hands. In any case, the laborers he employed and the industries he owned were great in number. Thus, “His farmers and servants were many.” The people who worked for him were what we today call “employees,” and he had many of them.
Farms and industries are analogies for the two virtues of wisdom and ending. They are part of the elder’s wealth, and he had them in abundance. Farms and industries are part of a family’s wealth. They are analogies for the virtue of wisdom and the virtue of ending. The virtue of wisdom includes all kinds of wisdom. Wisdom is not something we simply possess; we must continuously apply it to transform sentient beings. By applying it, we will attain [virtue].
By applying this wisdom when we give, we will attain an abundance of virtue. Therefore, “The virtuous attain.” Our virtue comes from giving to others. So, we talk about the “virtue of wisdom” and the “virtue of ending.” The “virtue of wisdom” is attained among people. The “virtue of ending” is attained from the Buddha-Dharma. As we give to others, we must not give rise to discursive thoughts. We must completely cut off all the afflictions that come from having expectations. Therefore, having no expectations is the “virtue of ending.”
“Dharma-treasure” is analogous to “the household’s wealth, farms and industries, [which] were all bountiful.” Among all of His friends and relatives, whether close or distant,
the Buddha’s knowledge, wisdom and so on, as well as compassion, were the most abundant. He possessed all of these
A multitude of subjects is an analogy for the Buddha being the Dharma-king of the nine Dharma-realms. The sentient beings of the nine Dharma-realms are His subjects.”
“A multitude of subjects” is an analogy for the Buddha being “the Dharma-king of the nine Dharma-realms. The sentient beings of the nine Dharma-realms are His subjects.”
The Ten Dharma-realms are the Four Noble Realms and the Six Unenlightened Realms. Altogether these are the Ten Dharma-realms. We are all clear on the Four Noble Realms. The Hearer, Solitary Realizer, Bodhisattva and. Buddha realms are the Four Noble Realms. The Six Unenlightened Realms are the heaven, human, hell, hungry ghost, animal and asura realms. These are the Six Unenlightened Realms.
In the Four Noble and Six Unenlightened Realms, the Buddha is supreme and unsurpassed, and His enlightenment is universal and supreme. Thus, we speak of the [other] nine Dharma-realms.
In the Ten Dharma-realms, the Buddha is unsurpassed; He is the Great Enlightened One with supreme, universal, perfect enlightenment. So, He is at the top of the Ten Dharma-realms and leads the other nine. Thus, in speaking of the other nine Dharma-realms, we say He has “a multitude of subjects.” The Buddha can lead so many beings. In the nine Dharma-realms, the Buddha wants to transform everyone.
The next sutra passage states, “His trade brought in profits and even reached foreign countries; his traders and merchants could be found everywhere. Crowds numbering hundreds of millions surrounded him and paid him respect.”
His trade brought in profits and even reached foreign countries: His great wealth came from trade both near and far. He invested the capital and reaped the profits. This is an analogy for how the Buddha transforms beings everywhere; He journeys throughout the place where unenlightened and noble beings exist together.
This sutra passage helps to explain that. “His trade brought in profits and even reached foreign countries” His trade brought in profits and even reached foreign countries: His great wealth came from trade both near and far. He invested the capital and reaped the profits. This is an analogy for how the Buddha transforms beings everywhere; He journeys throughout the place where unenlightened and noble beings exist together. This is analogous to doing business. Nowadays, businesspeople and big entrepreneurs do business on a global scale. In the Buddha’s time, transportation was inconvenient. But, the Buddha already spoke of things near and far. With great wisdom, it was like He could do business far away. “He invested the capital and reaped the profits.” All the elder had to do was invest the capital and his businesses grew on a large scale. As for what he took in, all his businesses made money.
This is an analogy for “the Buddha journeying throughout the place where unenlightened and noble beings exist together.” Doing business in faraway lands is an analogy for the scope the Buddha had in transforming sentient beings. It encompasses all of the place where “unenlightened and noble beings exist together.” Where do “unenlightened and noble beings exist together”? In the Saha World. This world of ours is the place where unenlightened and noble beings live together. The Buddha manifested in the Saha World and repeatedly returned to it. This is like engaging in trade. He continually and mindfully sought teachings to be able to continually respond to a wide range and diverse group of sentient beings. He wanted to transform all in the Five Realms and the four forms of birth.
Everyone, from Hearers and Solitary Realizers to Bodhisattvas, was within His scope of transformation. This is “investing the capital to reap the profits. Investing the capital” is going out and seeking wisdom [In the presence] of past Buddhas, He continually engaged in spiritual practice. He Himself formed an aspiration to put the Dharma into practice. As he sought the Dharma from [past Buddhas], He continuously formed this aspiration. He spent a long time seeking the Buddha-Dharma and diligently practicing it. Over countless lives, He followed sentient beings and journeyed into all the realms to help them.
His traders and merchants could be found everywhere: Traveling salesmen and stationary merchants provide things for people who are lacking. They go to all places and are respected for their goods.
“His traders and merchants could be found everywhere.” In doing business, one will come in contact with many people. This is also an analogy. “Traveling traders and stationary merchants provide things for people who are lacking. They go to all places and are respected for their goods.” This means that when the Buddha engaged in spiritual practice, He sought the Dharma and transformed others. As He did this, it was as if He was doing business. “If you want to buy this, I will introduce you to that. You will be satisfied with it.” This is “providing things for people who are lacking.” When we want something, He will introduce to us [what we need]. This is like how. “Traveling traders and stationary merchants provide things for people who are lacking.” This is what they do. The Dharma is without substance or appearance, but we need to be able to circulate it.
If there were no Buddha-Dharma in this world, the world could not become safe and stable. The Buddha-Dharma can purify people’s minds, so we must promote it. Only when people’s minds are pure will there be peace in the world. When there is a road, we must stay on it. Only then will people not go astray, but will instead help to maintain peace in society. So, “They go to all places and are respected for their goods.” If we can all accept the Dharma and apply it to ourselves so that we give to others in this way, naturally we will be grateful to each other, respect each other and work together to spread love in the world. This is what the Buddha wanted to teach us.
Next it states, “Crowds numbering hundreds of millions surrounded him and paid him respect”
Crowds numbering hundreds of millions surrounded him and paid him respect: This is an analogy for the noble beings of the Three Vehicles who transmitted the Buddha’s teachings. It is also an analogy for [the Buddha’s] three kinds of transformation-bodies through which He responds to the needs of humans, heavenly beings and all in the Six Realms.
Because his business was so far-reaching, many people surrounded the elder. Numerous people wanted to do business with him. There were many who attained benefits from him. Therefore, crowds numbering hundreds of millions surrounded him in that place. This is also an analogy for how. “The noble beings of the Three Vehicles transmitted the Buddha’s teachings.” Those “transmitting the Buddha’s teachings” were the noble beings of the Three Vehicles. After Hearers listen and are able to understand, they share however much they understand with other people. Solitary Realizers attain a deeper comprehension. Life is filled with afflictions, so they teach people how to eliminate afflictions. Bodhisattvas have even more realizations. Transforming sentient beings is the responsibility of Bodhisattvas, thus they must take it on. So, they are all willing to spread the Dharma and the principles taught by the Buddha. Spreading the Buddha’s teachings is what all the noble beings of the Three Vehicles aspire to do.
This is also an analogy for [the Buddha’s] “three kinds of transformation-bodies through which He responds to the needs of humans, heavenly beings and all in the Six Destinies.” This is another analogy. The Buddha manifested in the human realm. Whether in the heaven, human or any of the Six Realms, He has three kinds of transformation-bodies. With the Buddha-Dharma, we can mindfully analyze things as coarse as mountains, rivers and land and as subtle as tiny specks of dust; these are all part of the material world. Think about it; how vast is the Buddha’s scope of trade? This state of abundant wisdom is the state that we must learn. Therefore, we must always be mindful.