Episode 882 – The Ten Epithets of the Tathagata
>> The Tathagata journeys on the path of Suchness to come here and achieve perfect enlightenment. Bodhisattvas adapt to what the hearts of sentient beings delight in. The Sangha is known as the harmonious assembly that diligently practices precepts, Samadhi and wisdom. Our nature pervades the universe and all Dharma-realms. The subtle and wondrous Dharma is our nature of True Suchness.
>> “With His great voice, He covers the whole world and the heaven, human and asura realms. This is like that great cloud, which covers all the lands of the great trichiliocosm.” [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]
>> “Amidst the assembly, He calls out these words, ‘I am the Tathagata, One Worthy of Offerings Completely Awakened One, One Perfect in Wisdom and Action, Well-Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans, Buddha, the World-Honored One.” [Lotus Sutra, Chapter 5 – The Parable of the Medicinal Herbs]
>> Amidst the assembly, He calls out these words: This means that the Buddha, amidst the assembly of senior disciples, opened His mouth to teach them and called out these words. The merits and virtues of our nature are what the Buddha awakened to. This is the unchanging, inalterable nature that is inherent in all phenomena. If not for the Buddha’s calling out, sentient beings would have no way to know this.
>> He first called out His ten epithets to lead everyone to understand the meaning of “I am the Tathagata”. When the Buddha appeared in the world, 96 different religious teachings were flourishing. Now, before the assembly, He called out His names so they would know the reasons He was esteemed.
>> The Buddha, being replete with the ten virtues, overall shows that the Tathagata’s subtleties of action, speech and thought are all inconceivable. He can benefit all in the nine Dharma-realms, in the Six Destinies and the four forms of birth.
>> The asura, human and heaven realms are called the Three Good Destinies because beings there can attain the benefit of receiving the Buddha’s spoken teachings. This is rare in the Three Evil Destinies, as the teachings are not given there.
>> One Worthy of Offerings refers to how. The Tathagata, the World-Honored One, is an embodiment of all virtues, so He is worthy of respect and offerings.
>> Next, He is the Completely Awakened One, having achieved universal, perfect enlightenment. The Buddha’s perfect enlightened nature is possessed equally by all sentient beings. He has completely awakened to all worldly and world-transcending Dharma; there is nothing He does not know. Thus, He is the Completely Awakened One.
>> One Perfect in Wisdom and Action: The Buddha understands all purifying practices and is replete with all of them.
>> The Well-Gone One: Well refers to skillful ability. He can skillfully go from the village of confusion to the land of wisdom.
>> The Knower of the World: He is understanding of the whole world and the intents of all beings.
>> Unsurpassed Guide: Even Bodhisattvas still have residual ignorance. The Buddha is above them, so they are called “surpassed guides”. The Tathagata attained the ultimate realization, so He is called the Unsurpassed Guide.
>> Tamer: He tames heavenly and human beings and animals. With His compassion and skillful means, He is truly a great person.
>>Teacher of Heavenly Beings and Humans: Whether heavenly beings or humans, all can be taught by the Buddha. He is the exemplary teacher for the world
>>Buddha: Buddha is a Sanskrit word; it means an Enlightened One who has awakened to all worldly and world-transcending Dharma. >>World-Honored One: Replete with the above ten epithets, He is the one respected and honored in all worlds.
“The Tathagata journeys on the path of Suchness to come here and achieve perfect enlightenment.
Bodhisattvas adapt to what the hearts of sentient beings delight in. The Sangha is known as the harmonious assembly that diligently practices precepts, Samadhi and wisdom.
Our nature pervades the universe and all Dharma-realms. The subtle and wondrous Dharma is our nature of True Suchness.”
As we learn the Buddha’s teachings, how do we come to thoroughly understand the true path of the Tathagata? How do we walk the True Path? “Tathagata” is referring to the nature of True Suchness that we all intrinsically have. One who is called a “Tathagata” is one who “journeys on the path of Suchness.” We apply this path of Suchness; what the Buddha has taught us is what we accept. Once we accept it, we put it into practice on this great, direct Bodhi-path. This is “journeying on the path of Suchness.”
We are like that poor son; in a moment of careless indulgence, we ended up as beings in the Five Realms, straying far from the Dharma of our intrinsic nature of True Suchness. The Buddha’s goal in coming to the world was to teach us. If we can steadfastly engage in spiritual practice and follow this path, we are “journeying on the path of Suchness.” We take this path to come here and attain perfect enlightenment. We take this path to find our way back. This is “journeying on the path of Suchness to come here and achieve perfect enlightenment.”
We must walk this path, but how do we do it? “Bodhisattvas adapt to what the hearts of sentient beings delight in.” In our spiritual practice, we must form great aspirations, make great vows and practice according to the teachings. To repay the Buddha’s grace, we must go among the people to transform sentient beings. To go among people and transform them, we must adapt to what sentient beings’ hearts delight in. In this day and age, what methods do we use to teach sentient beings? This is what Bodhisattvas [must do]. They must “journey on the path of Suchness” to understand the Right Dharma; this is the only way to achieve enlightenment.
However, spiritual practice begins in “the Sangha, known as the harmonious assembly.” Spiritual practitioners form aspirations and sever secular family ties. The process of spiritual practice takes place among monastics in what is called the Sangha. There are so many people here, and each still has her own habitual tendencies. However, if everyone has the same direction, absorbs and takes the same Dharma to heart, we can mutually bring the principles together and live together in respect. We need to harmonize our karma of body, speech and mind. Then we will have a harmonious assembly.
By being open-hearted and forgiving of each other, while we are all earnestly eliminating our own individual habitual tendencies, the Sangha will be a pure and harmonious assembly. This all depends on whether we can “diligently practice precepts, Samadhi and wisdom.” We must all be very diligent, focused without distractions and advancing without retreating. The most important things are precepts, Samadhi and wisdom. We must all uphold our precepts. All of us have residual karmic forces that affect us individually. So, it is inevitable that we have afflictions and ignorance from outside [influences] contaminating us. So, we must have Samadhi and stillness of mind; we must not let others disturb our minds. This is wisdom. We need an environment for our inner cultivation, and it is the same for our external practice. Spiritual practice takes place everywhere. It is not only something we do upon entering a spiritual training center.
The Buddha nourishes all with one rain; all things in the world can be nourished by this cloud’s rain. All sentient beings in the Five Realms and the four forms of birth can receive the Buddha-Dharma’s nourishment. So, when it comes to our intrinsic nature, as the Buddha has told us, everyone intrinsically has Buddha-nature. All sentient beings possess the Tathagata’s nature of wisdom. Our nature pervades the universe and all Dharma-realms. It is the subtle and wondrous Dharma, the nature of True Suchness shared by all the earth’s sentient beings. So, coming into contact with virtuous teachings is as if clouds and rain are nourishing the parched ground of our minds, so that in the ground of our minds, the seeds of goodness can sprout and so that the ground of our mind attains the nourishment of this Dharma-rain. These seeds of goodness are spread everywhere so this becomes a field of merits and virtues. This is what we are striving for.
The previous sutra passage says, “With His great voice, He covers the whole world and the heaven, human and asura realms. This is like that great cloud, which covers all the lands of the great trichiliocosm.”
The “tri” in “trichiliocosm” is an analogy for the heaven, human and asura realms. These sentient beings were able to receive universal nourishment from the clouds and rain.
So, the next sutra passage goes on to say, “Amidst the assembly, He calls out these words, ‘I am the Tathagata, One Worthy of Offerings Completely Awakened One, One Perfect in Wisdom and Action, Well-Gone One, Knower of the World, Unsurpassed Guide, Tamer, Teacher of Heavenly Beings and Humans, Buddha, the World-Honored One.”
The Buddha Himself called out these words, stating that He had attained Buddhahood, that He had perfected the ten virtues and was deserving of the ten epithets
Amidst the assembly, He calls out these words: This means that the Buddha, amidst the assembly of senior disciples, opened His mouth to teach them and called out these words. The merits and virtues of our nature are what the Buddha awakened to. This is the unchanging, inalterable nature that is inherent in all phenomena. If not for the Buddha’s calling out, sentient beings would have no way to know this.
The Buddha called out to these senior disciples. Amidst the assembly means at that Dharma-assembly. This was where He began to teach that: “The merits and virtues of our nature are what the Buddha awakened to.” This is awakening to one’s intrinsic nature; all things have an intrinsic nature. This [awakening] is what can be attained through the process of spiritual practice. So, “This is the unchanging, inalterable nature that is inherent in all phenomena.” Everything in the world has an intrinsic nature that is unchangeable and unalterable. This is called “the Buddha within us.” So, the Buddha Himself called out, “I am the Tathagata, One Worthy of Offerings, Completely Awakened One.” With these ten epithets of the ten virtues, “If not for the Buddha’s calling out, sentient beings would have no way to know this.” If the Buddha did not introduce Himself this way, then who would have known?
He first called out His ten epithets to lead everyone to understand the meaning of “I am the Tathagata”. When the Buddha appeared in the world, 96 different religious teachings were flourishing. Now, before the assembly, He called out His names so they would know the reasons He was esteemed.
So, He first introduced Himself as being already replete in the ten virtues and the ten epithets to let all sentient beings know this. Thus, He said, “I am the Tathagata.” This “I” refers to the Buddha Himself. He is introducing Himself. Actually, the “self” referred to here is the greater self of the universe, the self of the Buddha-nature inherent in all things in the great space of the universe.
“When the Buddha appeared in the world….” At the time the Buddha appeared in the world, there were 96 different religious teachings, and each of those religions had its own different spiritual practices. Having studied all of these, the Buddha decided they were not the ultimate, so He engaged in ascetic practices for six years. Now at this time, He has opened up the great, direct Bodhi-path. That is why the Buddha called out these names to everyone in the assembly, so all would know and would have respect. The practice of the Tathagata’s teachings is not the same as the other 96 different religions
The Buddha, being replete with the ten virtues, overall shows that the Tathagata’s subtleties of action, speech and thought are all inconceivable. He can benefit all in the nine Dharma-realms, in the Six Destinies and the four forms of birth.
When the Buddha appeared in the world, 96 different religious teachings were flourishing. Now, before the assembly, He called out His names so they would know the reasons He was esteemed. “The Buddha, being replete with the ten virtues,” overall “shows the Tathagata’s mysteries of body, speech and mind.” The three mysteries are like densely gathered clouds and rain that universally nourish everything in the world. They “are all inconceivable and can benefit all in the nine Dharma-realms, in the Six Destinies and the four forms of birth.”
Of the Six Unenlightened and Four Noble Realms, the Buddha is in the highest of the noble realms. He came to teach sentient beings universally, throughout the nine Dharma-realms and the Six Destinies. He introduced Himself to them as the Buddha who had already achieved enlightenment, and [explained] that through His understanding, He had become replete in the ten virtues.
The asura, human and heaven realms are called the Three Good Destinies because beings there can attain the benefit of receiving the Buddha’s spoken teachings. This is rare in the Three Evil Destinies, as the teachings are not given there.
So, “The asura, human and heaven realms are called the Three Good Destinies.” Asuras also have heavenly blessings, it is just that they lack heavenly virtues. What about the human realm? Asuras are also in the human realm. Though rich, they are arrogant, and they like to lose their temper. They are filled with doubt. These are the asuras in the human realm. They are still in a good destiny; one needs blessings to be born in the human realm or in the heaven realm. So, the asura, heaven and human realms are called the Three Good Destinies, where we are able to listen to spoken teachings, the teachings of the Buddha, and take them to heart. We will be able to nourish the fields of our minds with the Buddha-Dharma
What of the Three Evil Destinies? Among the Three Evil Destinies, hell is full of suffering. In the animal realm, one cannot hear the Dharma; the chances to hear the Dharma are few. In the Three Evil Destinies, with hell’s suffering, how can beings there have the chance to hear the Buddha-Dharma? For animals, living in a state like that, there are also not many opportunities to listen to the Dharma. However, they also have spiritual natures. As we have often said before, cats, dogs and cows can listen to the Dharma, so some can be quite similar in their behavior to us humans.
We have also seen this in monkeys. We saw a group of monkeys in India that were on a train track. One monkey passed out after touching a high voltage rail. Another monkey rushed forward, braving the danger to save the one that had touched the high-voltage rail. He saved the other monkey, just as a human would save another person. He pressed and pushed on the electrocuted monkey with all his might. However, when the monkey did not wake up, he carried him beside a puddle and immersed him in the water. He pulled him out, then immersed him again, pulled him out, immersed him and kept shaking him. He shook him until the monkey who touched the rail regained consciousness. You can see how other sentient beings have spiritual natures similar to that of humans. They also have the chance to listen to and accept the Dharma, though these opportunities are very few. Thus, “This is rare in the Three Evil Destinies.” The chances to listen to the Buddha-Dharma and accept it there are relatively few.
So, the previous passage states, the rain benefits heavenly beings, humans and asuras. Because they exist in the Three Good Destinies, they have chances to encounter the Buddha-Dharma.
One Worthy of Offerings refers to how. The Tathagata, the World-Honored One, is an embodiment of all virtues, so He is worthy of respect and offerings.
Next, besides “the Tathagata,” He is also “One Worthy of Offerings”.” This is the Tathagata, who is replete in virtue and thereby receives the respect of all the world. He is respected for being replete in all virtues, He is worthy of the respect and offerings of both humans and heavenly beings. One Worthy of Offerings is deserving of offerings
Next, He is the Completely Awakened One, having achieved universal, perfect enlightenment. The Buddha’s perfect enlightened nature is possessed equally by all sentient beings. He has completely awakened to all worldly and world-transcending Dharma; there is nothing He does not know. Thus, He is the Completely Awakened One.
The world consists of the Six Destinies, The heaven, human, asura, hell, hungry ghost and animal realms. The Buddha has already transcended these, so He is universally and perfectly enlightened. “There is nothing He does not know.” He has universal understanding of the methods to transform sentient beings and to impart the teachings. Because of this, He is the Completely Awakened One. There is nothing He does not understand about the ways of sentient beings. Thus, He is the Completely Awakened One.
One Perfect in Wisdom and Action: The Buddha understands all purifying practices and is replete with all of them.
“One Perfect in Wisdom and Action means the Buddha understands purifying practices. Purifying” means cleansing, engaging in purifying practices. When it comes to the Buddha, He is replete with all of these.
As ordinary beings, our actions are still defiled. As ordinary beings, we are still unenlightened; it is inevitable that we still have afflictions. The Buddha is free and at ease with the Dharma. He remains undisturbed by worldly phenomena, ignorance and afflictions. Thus, He “understands purifying practices and is replete with all of them.” He completely understands all of them.
The Well-Gone One: Well refers to skillful ability. He can skillfully go from the village of confusion to the land of wisdom.
Thus, He is the Well-Gone One. “Well” refers to “skillful ability.” There is nothing He is unable to do. “He can skillfully go from the village of confusion to the land of wisdom.” He fully understands and knows how to go among confused sentient beings without becoming defiled by them and can lead them to the realm of wisdom. Thus, the Well-Gone One comes and goes freely
The Knower of the World: He is understanding of the whole world and the intents of all beings.
Next, He is the Knower of the World. “He is understanding of the whole world and the intents of all beings.” There are no worldly phenomena that the Buddha does not understand. What are the capabilities of sentient beings? What are the intentions of sentient beings? The Buddha, the Great Enlightened One, can understand everything
Unsurpassed Guide: Even Bodhisattvas still have residual ignorance. The Buddha is above them, so they are called “surpassed guides”. The Tathagata attained the ultimate realization, so He is called the Unsurpassed Guide.
Next, He is the Unsurpassed Guide. “Even Bodhisattvas still have residual ignorance. The Buddha is above them” so they are called “surpassed guides.” The Tathagata attained the ultimate realization. So, He is called the Unsurpassed Guide. Bodhisattvas are still in the process of engaging in spiritual practice. They still have a little ignorance remaining. So, the Buddha is above the Bodhisattvas, thus they are called “surpassed guides.” The Tathagata attained the ultimate realization. What the Tathagata awakened to, what He realized, was the ultimate fruit, so He is the Unsurpassed Guide
Tamer: He tames heavenly and human beings and animals. With His compassion and skillful means, He is truly a great person.
Next, He is the “Tamer.” The Tamer has the ability to “tame heavenly and human beings and animals” with “His compassion and skillful means.” He is truly a great person. The Buddha had the courage to enter the world. He dared to go among and tame sentient beings. Whether they are heavenly or human beings, or evil beings upon the earth, stubborn sentient beings or beasts, all are in need of a tamer. You can see that training lions, or tigers or elephants, requires particular methods. One must understand their nature, the nature of the beast. One must first adapt to their temperament, then use a method to teach them. The one who does this is called the Tamer.
Teacher of Heavenly Beings and Humans: Whether heavenly beings or humans, all can be taught by the Buddha. He is the exemplary teacher for the world
Next is Teacher of Heavenly Beings and Humans. He is a role model of good character for the heaven and human realms. So, heavenly beings and humans all can accept and be transformed by the Buddha’s teaching. This includes heavenly beings, humans and asuras, beings of the Three Good Destinies. No matter how bad a person’s temper is, when causes and conditions come together, he can accept the principles of the teachings and change his bad temperament to a good one; this can also be done in [the human realm]. So, all can directly accept the teachings of the Buddha. The Buddha is a role model with exemplary virtue for both heavenly beings and humans, thus He is the. Teacher of Heavenly Beings and Humans.
Buddha: Buddha is a Sanskrit word; it means an Enlightened One who has awakened to all worldly and world-transcending Dharma.
Next, He is called the Buddha. “Buddha” is a Sanskrit word which means an Enlightened One, one who has completely awakened to all worldly and world-transcending Dharma.
World-Honored One: Replete with the above ten epithets, He is the one respected and honored in all worlds.
The World-Honored One is already replete in the aforementioned ten epithets and ten virtues. He clearly understands everything. So, “He is respected and honored in the world.” He is called the “World-Honored One.”
The Buddha-Dharma comes from the mouth of the Buddha to our ears to develop our wisdom-life. So, we are “children born of the Buddha’s speech.” So many teachings came from the Buddha’s mind, from His intrinsic nature. We all have this intrinsic nature; we all have the Dharma within us. It is extremely subtle and wondrous. Let us always mindfully seek to comprehend this.