Episode 93 – Illuminating the Intrinsic Nature of Our Minds
>> To attain thorough faith and understanding is to know that the 18,000 lands all exist in the state of our minds. When we clearly see our intrinsic nature, we take refuge in the Land of Calm Illumination. The light between the Buddha’s brows illumines all ten directions, throughout the Three Periods of Time.
>> In the Dharma-realms of living beings and Buddhas, all worldly appearances are of one nature. Good or evil, noble or vile are small differences that can cause great divergences.
>> “I also see Bodhisattvas, quiet, still and solemn. Though honored by heavenly beings and dragons, they did not take it as a cause for joy.”
>> “I also see Bodhisattvas dwelling in forests and radiating light, relieving those suffering in hell, and leading them into the Buddha-way.”
>> “I also see the Buddha-children, who do not sleep and practice walking meditation in the forest to diligently seek the Buddha-way.”
>> “I also see those who follow precepts and are flawless in demeanor, who are as pure as precious pearls, and thus they seek the Buddha-way.”
>> Next, “I also see Buddha-children abiding in the strength of patience. When those with overbearing arrogance maliciously rebuke and beat them, they are able to endure it all. Thus, they seek the Buddha’s Way.”
In learning the Buddha’s Way, we have to be mindful. We must have thorough faith and discernment. “Faith is the source of the Way, mother of merits.” ․We have to have deep faith in the Buddha’s compassion and wisdom. We have to have deep faith in the true principles of the world He taught. Not only must we have deep faith, We must not only have deep faith but thorough comprehension as well. So, if we have thorough faith and understanding, then we can know that the 18,000 lands are all beautiful states of the mind. Don’t we learn the Buddha’s teachings so that we can reach these states?
At the beginning of the Lotus Sutra, there is a description of the assembly. After expounding the Sutra of Infinite Meanings, the Buddha went into meditation. A ray of light from the tuft of white hair between. His eyebrows illuminated 18,000 worlds. These 18,000 lands express the beautiful states of mind in all people. If all can deeply comprehend the Buddha-Dharma, if they can accept the teachings He expounded, they will comprehend His [original] intent.
So, the light from between the Buddha’s brows helps us thoroughly understand the conditions we come in contact with. Some people could only accept the skillful means of the past. They could understand the law of karma, which the Buddha had taught before, while other people’s minds were more advanced. By thoroughly understanding the law of karma, they grasped the inherent emptiness of all things. Subsequently, they comprehended that in our lives within the Six Realms, “all things are created by the mind. All Buddhas of the Three Periods [know that] all things are created by the mind.”
We have to know that sentient beings intrinsically have Buddha-nature. If we eliminate all afflictions, what remains is our true and pure intrinsic nature. This wondrous existence, this Buddha-nature, remains. With this true and pure cause, which is everyone’s intrinsic Buddha-nature, the effect will also be true and pure. This is a subtle, wondrous and clear principle. This kind of truth and purity is everlasting, non-arising and non-ceasing. It is not [a principle of] emptiness that denies the law of karma, nor is it bound by the Six Realms and entangled by karmic conditions. It is none of that.
So, we must clearly understand that the 18,000 lands refer to every person’s state of mind. Each of us needs to understand that what the Buddha wants to show us is that we all have this clear intrinsic nature. This light helps everyone clearly realize that they need to direct their minds toward the Land of Calm Illumination. The Land of Calm Illumination is the non-arising, non-ceasing. Buddha-nature intrinsic in everyone, which is “tranquil and clear, with vows as vast as the endless void.” This sense of steadfastness [is part of] our intrinsic nature.
To attain thorough faith and understanding is to know that the 18,000 lands all exist in the state of our minds. When we clearly see our intrinsic nature, we take refuge in the Land of Calm Illumination. The light between the Buddha’s brows illumines all ten directions, throughout the Three Periods of Time.
The ten directions that are illuminated are the eight compass directions, above and below. We can also understand this as the dimension of space, where no place is without illumination. Next, “through the Three Periods of Time” refers to the dimension of time, past, present and future.
Whether extending into the past, present or future, or across the vast universe, the Buddha’s wisdom is unhindered. Where is the hindrance? We unenlightened beings hinder ourselves. So, the Buddha must use many kinds of methods to teach us so that everyone can clearly understand. Because the Buddha is compassionate and patient, sentient beings have time to accept the teachings. But time flies quickly, like an arrow. In the human realm, the Buddha had already spent over 40 years expounding the Dharma, and He could wait no longer. So, He began carrying out His original intent. In this Dharma-assembly, He began to expound the Sutra of Infinite Meanings, which contains worldly wisdom. Then, He meditated, manifesting appearances of miraculous transformation to help quiet everyone’s minds.
[The light from] between His brows also represented the Middle Way and the discussion of emptiness and existence. With true emptiness and wondrous existence, we cannot be biased toward either. [His teaching] at this time was in the middle. So, light from the middle of His brows indicates that He was teaching the Middle Way and skillful means were a thing of the past. Whether He taught emptiness or existence, He did so according to people’s capabilities. Now, He was about to carry out. His original intent of teaching the true Dharma. So, from between His eyebrows, the Buddha radiated light from a tuft of white hair. We must all mindfully seek to comprehend the atmosphere of this Dharma-assembly.
So, “in the Dharma-realms of living beings and Buddhas, all worldly appearances are of one nature.” These Dharma-realms refer to the Ten Dharma-realms. The Ten Dharma-realms are Buddhas, Bodhisattvas, Pratyekabuddhas and Hearers, along with the heaven, human, asura, hell, hungry ghosts and animal realms. Altogether, there are ten states.
Can we experience the state of the Buddha-mind, the Buddha’s wisdom and Bodhisattvas’ compassion? [Can we grasp] how Pratyekabuddhas observe the environment to realize this world’s impermanence? [Meanwhile], Hearers listen to the Dharma and gain realizations from [His] voice. These are the various states. As we seek the Buddha-Dharma, exactly which state are we in? Which Dharma-realm?
Perhaps it is the heaven (realm), where we enjoy heavenly blessings and live in a state of happiness. Perhaps we seek blessed retributions as humans, or, perhaps we are like asuras, blessed, yet we do not see our blessings and often give rise to anger and resentment. Perhaps we are in the hell realm, the hungry ghost realm or the animal realm, and so on. Really, what is our state of mind? Which Dharma-realm are we in contact with now?
Actually, we are all dealing with phenomena. Whether in the state of sentient beings or of Buddhas, all phenomena are always of one nature. We are continually dealing with phenomena that undergo birth, aging, illness and death, formation, existence, decay and disappearance or arising, abiding, changing and ceasing. They keep going through these kinds of cycles.
“Good or evil, noble or vile are small differences that can cause great divergences.” In the Ten Dharma-realms, though all phenomena are of one nature, they nonetheless all fall within the range of good and evil, noble and vile. Our good deeds are virtuous Dharma, evil deeds are negative phenomena; good deeds beget good retributions, evil deeds beget evil retributions. Thus, with every day and every moment spent within the beginning and ending phenomena, only a slight deviation will cause us to go far off course; this hinges on a single thought. So, in our daily living, we truly have to be very mindful.
In the Dharma-realms of living beings and Buddhas, all worldly appearances are of one nature. Good or evil, noble or vile are small differences that can cause great divergences.
Therefore, the sutra states,
“I also see Bodhisattvas, quiet, still and solemn. Though honored by heavenly beings and dragons, they did not take it as a cause for joy.”
Bodhisattva-minds are quiet, still and solemn; theirs minds have to be free of defilements. We must eliminate ignorance so our minds can be “quiet, still and solemn,” which is a very peaceful state. After spiritual practitioners help others and are “honored by heavenly beings and dragons,” they do “not take it as cause for joy.” If we do a small good deed or become firmer in our morality, and everyone praises us, what is there to feel happy about? This is a spiritual practitioner’s core duty. Giving unconditionally is also a fundamental responsibility.
So, praise does not make Bodhisattvas joyful, nor does slander anger them; this is the virtue of wisdom. We do not become joyful just because people praise us. When people dislike and slander us, we do not regress in our spiritual aspirations. Our minds are forever still and calm.
Next, [it says],
Next, it states,
“I also see Bodhisattvas dwelling in forests and radiating light, relieving those suffering in hell, and leading them into the Buddha-way.”
So, a Bodhisattva’s mind must always stay pure, and they are always willing to remain still. When you tell people, “Do good deeds,” some are willing. When you say, “Be still in a simple environment,” many people find that difficult. “My life is so colorful and exciting. If you ask me to stay in a monotonous place where nothing is happening, I cannot do that.” So they are not willing to remain still, which can also be very taxing.
However, even while we are in action, our minds can remain in a state of stillness. Our minds are still very vibrant. Our nature is intrinsically still, quiet and bright. Our minds can take refuge in the Land of Calm Illumination. So, Bodhisattvas dwelling in forests emit light. Though they are in a very quiet place, their virtue is still able to influence others. Just by sitting there, without talking, the sight of them makes people feel happy and able to quiet their minds. Since Bodhisattvas’ every movement is calm, people who see them can also quiet down their minds, even in moments when afflictions arise. This is called a virtuous appearance. The radiated light is [a sign of] their virtue. It already affects the minds of others, “relieving those suffering in hell and leading them onto the Buddha-way.” These realms, whether hell, hungry ghost or animal, are all states of mind. So, of these ten Dharma-realms, do we want to be in the realm of Buddhas, the realm of Bodhisattvas or the realm of Hearers or Pratyekabuddhas? Our minds can choose the realm we want to be in. But, if we do not manage this state of mind well, it is possible that even when we are among humans, our minds may be in the hell, hungry ghost, animal or maybe even the asura realms. So, we need to remain in this tranquil state and elevate our virtue of wisdom.
So, radiating light and relieving suffering are [signs of] Bodhisattvas’ compassion. Because Bodhisattvas are compassionate, they cannot bear for sentient beings to suffer. So, Bodhisattvas are able to relieve sentient beings’ suffering.
The above summarizes, sequentially, the principles of how Bodhisattvas follow the Six Paramitas.
Next, it states,
“I also see the Buddha-children, who do not sleep and practice walking meditation in the forest to diligently seek the Buddha-way.”
Here, diligence is described. We should realize we must cherish our time. Every day we get up, and time flies just as quickly as an arrow. In the morning, we hear drums and bells. In that moment, it is not yet light out. As we sit here motionlessly, the sky has already brightened. This is called time. Time passes by silently and continuously. Since time continues to pass, we have to cherish it and focus on receiving the Dharma.
We come to this place early in the morning, before sunrise. For what? For wisdom-life. Therefore, we must cherish time; it is more important than cherishing life. For those who sleep in, their time fades away. Those who are here are focused and advancing; they are developing their wisdom-life. So, time is more important than life. Having focus means not having discursive thoughts. Wholehearted concentration is the way to advance. The way forward waits for no one. So, diligently seeking the way to enlightenment is how we should make use of our time.
Next,
“I also see those who follow precepts and are flawless in demeanor, who are as pure as precious pearls, and thus they seek the Buddha-way.”
We must all understand and quickly follow the precepts; the precepts guard against wrongs and stop evils, so we must respect them. Those who are disciplined will have a very dignified demeanor. They are as pure as pearls and will not be defiled. So, the precepts can ensure that we will always be [born into] the human and heaven realms, or [born as] Three Vehicle-practitioners. The Great Vehicle, Middle Vehicle and. Small Vehicle are the Three Vehicles. Because we follow precepts, we understand that we need to do more than respect the law of karma; we must also eliminate the hindrances in our minds. Thus, when we follow precepts, [we become] “as pure as precious pearls.”
Next, “I also see Buddha-children abiding in the strength of patience. When those with overbearing arrogance maliciously rebuke and beat them, they are able to endure it all. Thus, they seek the Buddha’s Way.”
This shows the attitude of patience. Those who claim to have attainment but do not, or claim to have more than they do, are called those with overbearing arrogance. When those with overbearing arrogance make even a slight effort, they believe, “I have already achieved a lot, I understand a lot. I have also done a lot.” Actually, they have only started on the path, and having just begun, they do not have much understanding, [despite] having overbearing arrogance. Just think, those like this have already hindered themselves.
Fellow Bodhisattvas, we are already committed to being Bodhisattvas; we want to achieve deep comprehension. We have to know that walking the Bodhisattva-path is impossible without the Six Perfections. So, we practice giving, upholding precepts, patience, diligence, (Samadhi and wisdom). We must make great efforts to comprehend. Learning the Buddha’s teachings requires us to learn about our states of mind. The wisdom of the Buddha has illuminated this, but are we receptive to it? When we are able to receive it, it is because of the Buddha’s universal compassion. In the past, present and future, He endlessly comes to this world out of compassion solely to spread His wisdom to all places in the human realm. But people hinder themselves with greed, anger, ignorance and other delusions. When greed, anger and ignorance are eliminated, then the mind is free of hindrances and the Buddha’s wisdom can illuminate it. So, everyone, please always be mindful.