Episode 153 – Buddha-nature Is Pure and Undefiled
>> “[His body is] neither blue nor yellow, neither red nor white, neither scarlet nor purple nor any variety of colors. He gives rise to precepts, Samadhi, wisdom, liberation and liberation’s understanding and views.”
>> The Buddha’s Dharmakaya is pure and will not be defiled by material appearances.
>> Arising of precepts, Samadhi, wisdom, liberation, liberation’s understanding and views: the five kinds of merits and virtues used to attain the Buddha-body. These are the Fivefold Dharmakaya.
>> First is the Dharmakaya of precepts. It tells us that “the Tathagata’s Threefold Karma is free from any faults.”
>> Next is the Dharmakaya of Samadhi. This refers to how “the Tathagata’s true mind of stillness is free from all deluded thoughts.”
>> Third is the Dharmakaya of Wisdom. It refers to how “the Tathagata’s genuine wisdom and perfect clarity understands the nature of all things.”
>> 4. Dharmakaya of liberation: the Tathagata’s body and mind are completely free from all entanglements. Fifth is the. Dharmakaya of liberation’s understanding and views. He is also aware of His liberation. So, “The Tathagata inherently has perfect understanding of Himself.”
>> The light radiated from between the Buddha’s brows and He manifested each of these rare events. The light illumined the east and the 18,000 Buddha-lands there.
>>Between His brows is a tuft of white hair between His brows is a tuft of white hair. “It is clear inside and out, like a white crystal, with a rightward swirl.”
>> Right before the Buddha began expounding the Lotus Sutra, He first manifested six auspicious signs as the sequential conditions for the beginning of the sutra. These are called the Six Auspicious Signs of the Opening of the Lotus Sutra.
Every day, we prudently come together in this place to mindfully experience the Buddha’s teachings. His every phrase and every word is a part of our daily living. Do [the teachings] apply to our daily living? If they are not [applicable] in daily life, then this is not the true Dharma. Also, if we do not apply the Dharma in our lives, then we are not true spiritual practitioners. In our daily living, we cannot separate the Dharma from how we deal with people, matters and objects. Then we can clearly discern right from wrong. Matters may [appear] a certain way, but the underlying principles are always there. Appearances are constantly changing, but principles are steady and have always been there. Still, we must make an effort to experience them.
Today’s reading of the Sutra of Infinite Meanings states,
“[His body is] neither blue nor yellow, neither red nor white, neither scarlet nor purple nor any variety of colors. He gives rise to precepts, Samadhi, wisdom, liberation and liberation’s understanding and views.”
The Buddha’s Dharmakaya (Dharma-body) is pure. It has no appearance. It cannot be touched. It cannot be seen. It cannot be smelled. Its principles are serene and still, but it is still found everywhere in our lives.
It has no form and no appearance, so nothing can defile it. Our Buddha-nature has been covered by ignorance but not defiled by it. This is like when a dark cloud in the sky covers the sun or the moon. Once the dark cloud passes, the sun or moon looks the same as it did. When it is time for the sun to rise, we see sunlight. When it is time for the moon to rise, we see moonlight. No matter when clouds come out, it can only cover the sun or moon; it cannot defile it.
So it is with our intrinsic nature, which was originally pure. Our intrinsic nature is the principles. This body of principles is called the Dharmakaya. The principles we realize upon enlightenment are called the Buddha’s Dharmakaya. It is pure because it has always been pure, and it will not be defiled by material appearances.
The Buddha’s Dharmakaya is pure and will not be defiled by material appearances.
Next, we talk about how. “[He gives rise to] precepts, Samadhi, wisdom, liberation and liberation’s understanding and views.” We already know about precepts, Samadhi and wisdom. I often talk about how we need to practice the Three Flawless Studies, which are precepts, Samadhi and wisdom. Precepts can protect our bodies and minds. They guard against wrongs and stop evils. Body and mind, we will know to heighten our vigilance against evil, so we will not be tempted by external phenomena to commit evil deeds. When we have precepts, we can guard against wrongs and stop evils.
[Next is] Samadhi. Since we are forming aspirations, we should make great vows. To make aspirations and vows, we need Samadhi. If the mind is not stable, naturally it will easily be influenced by external phenomena. But as we go about our daily living, when we deal with people and matters, when external phenomena manifest, do we become troubled? Do we become anxious? Do we want to retreat? If we do not have Samadhi, our minds will be led by these things. So, we must have the power of Samadhi and also exercise our wisdom. This is precepts, Samadhi and wisdom. If we can bring forth our wisdom, naturally we can discern right from wrong. Then we will have clarity and be flawless. When we are flawless, we have no leaks.
I often tell people that when we learn precepts, we must have “flawless precepts” and focus on upholding the precepts. With Samadhi we make aspirations and vows. We must uphold our state of Samadhi. This is called “flawless Samadhi.” We have already experienced what it is like to discriminate between worldly phenomena. We have already experienced what it is like to discriminate between worldly phenomena. We are determined to effortlessly play in this world. We are focused on helping people, on relieving the suffering of sentient beings. We are single-minded and will never turn back. This is called wisdom. We compassionately behold all equally. When we feel compassion, we treat all sentient beings equally. This is called “flawless wisdom.” These are the Three Flawless Studies.
If we add liberation and understanding, we get precepts, Samadhi, wisdom, liberation, and liberation’s understanding and views. These are five kinds of merits and virtues. Merits are related to internal cultivation. Virtues are related to external conduct. We need to practice internally and externally to achieve the Buddha-body. These are the Fivefold Dharmakaya.
Arising of precepts, Samadhi, wisdom, liberation, liberation’s understanding and views: the five kinds of merits and virtues used to attain the Buddha-body. These are the Fivefold Dharmakaya.
We have always said that the Dharmakaya is the principles.
First is the Dharmakaya of precepts. It tells us that “the Tathagata’s Threefold Karma is free from any faults.”
What is the Tathagata’s Threefold Karma? His body, speech and mind. When the Buddha opens His mouth, He speaks the Dharma. His body is already pure and the thoughts in His mind are wise. His Threefold Karma is completely pure and free from any faults. His body does not commit any transgressions. His mouth expounds the Dharma and does not err. His mind is pure. This is how the Buddha’s Threefold Karma is pure and free from any faults.
Next is the Dharmakaya of Samadhi. This refers to how “the Tathagata’s true mind of stillness is free from all deluded thoughts.”
Of course, the Buddha’s mind is tranquil and still. The Buddha’s mind is truly tranquil and still. That is why in the beginning we always say, “With minds tranquil and clear, vows as vast as the universe.” This is the state of the Buddha’s mind.
Third is the Dharmakaya of Wisdom. It refers to how “the Tathagata’s genuine wisdom and perfect clarity understands the nature of all things.”
The Tathagata’s wisdom is “the perfect and radiant Buddha-nature.” This perfect and radiant Buddha-nature can clearly illuminate all people, matters and principles in the macrocosm. We all have this pure Buddha-nature. The Buddha, with His pure intrinsic nature, has already achieved perfect and radiant wisdom, great, perfect mirror wisdom. This mirror in His mind is already pure, perfect and radiant and can penetrate the nature and appearances [of reality].
“Appearances” refers to people and matters. “Nature” refers to principles. So, nature cannot be touched, but appearances can be seen. What we can see includes all people, matters and things. They all have their principles. Therefore, matters and principles can come together harmoniously; that is how we penetrate the Dharma-nature by using our original and pure wisdom to deal with myriads of sentient beings and principles of people, matters and things. If we thoroughly penetrate them, that is the Dharmakaya of wisdom.
Fourth is the Dharmakaya of liberation. This world is full of appearances and afflictions. As the Buddha deals with people, matters, things, He is not bothered by afflictions.
The Buddha came to this world for one great cause. He hoped to awaken the enlightened nature of sentient beings, one by one. But have sentient beings realized [this nature]? Have they awakened? Has the Dharma entered their minds? This is all up to the myriads of sentient beings. To awaken means to clearly know our self-nature. Not to awaken means to continue to be defiled by afflictions. The defiled remain in the state of ordinary people. The Buddha’s mind is not tainted by ordinary people’s defilements. So, He is still liberated and can still guide deluded sentient beings. His mind has not been defiled. This is called “liberation.” The Buddha is liberated from all entanglements. This is the Dharmakaya of liberation.
4. Dharmakaya of liberation: the Tathagata’s body and mind are completely free from all entanglements. Fifth is the. Dharmakaya of liberation’s understanding and views. He is also aware of His liberation. So, “The Tathagata inherently has perfect understanding of Himself.”
Perfect understanding is being clear on everything and having complete realization and understanding, [perfect] understanding and views. He fully understands that. He already has the wisdom of liberation and also knows He must liberate others to enable them all to attain liberation as well. This is what we need to work on and understand. We must be replete with these five [attributes]. Precepts, Samadhi, wisdom, liberation and liberation’s understanding and views are what we must learn. These are the Fivefold Dharmakaya.
Dharma is principles; these are five principles. These principles are the nature of the Buddha. We all intrinsically have it; it is not greater in the Buddha or lesser in unenlightened beings. This is the principle of the Fivefold Dharmakaya. I hope we can all realize and understand this.
The light radiated from between the Buddha’s brows and He manifested each of these rare events. The light illumined the east and the 18,000 Buddha-lands there.
The next part of the Lotus Sutra explains that at the Lotus Dharma-assembly, the Buddha first taught the Sutra of Infinite Meanings. After the Sutra of Infinite Meanings, He entered the Samadhi of Infinite Meanings. As I have mentioned, that principle is like a clean mirror. This is the great perfect mirror wisdom. When the Buddha sat down to meditate, He contemplated everything. So, He manifested [auspicious] appearances and radiated light while in Samadhi.
As for “the light radiated from between His brows,” we all know that the curl of white hair that reflects light is one of the 32 Marks of the Buddha. The Buddha has soft, curly hair between His brows. When light is present, it seems that this patch of soft white hair is radiating the light. This is something that we ordinary people lack. But among the Buddha’s 32 Marks is this very special appearance.
So,
Between His brows is a tuft of white hair between His brows is a tuft of white hair. “It is clear inside and out, like a white crystal, with a rightward swirl.”
That tuft of white hair looks like a white crystal that can reflect light, and it has a circular, rightward swirl. So, before the Buddha taught the Lotus Sutra, He manifested six auspicious signs. The light from between His brows was one of them. These six auspicious signs were a prelude to the teachings. All Buddhas share the same path. Before expounding the Lotus Sutra, every Buddha did the same thing. Didn’t all 20,000 Sun-Moon-Lamp Radiant Buddhas do the same? So, all Buddhas share the same path. Before expounding the Lotus Sutra, they all manifest the six auspicious signs. This is the sequence of teaching this sutra.
Right before the Buddha began expounding the Lotus Sutra, He first manifested six auspicious signs as the sequential conditions for the beginning of the sutra. These are called the Six Auspicious Signs of the Opening of the Lotus Sutra.
Before expounding this Great Vehicle sutra, there were “Six Auspicious Signs of the Opening of the Lotus Sutra.” These were: His opening teachings, His Samadhi, the rain of flowers, the quaking of the land and delight in the beholders’ hearts. Everybody in the assembly was very happy. These six auspicious signs are the ceremonial ways of teaching that. Buddhas of the Three Realms and ten directions must manifest before They expound the Lotus Sutra.
In the Buddha’s heart, He only came for one great cause, to help the myriads of sentient beings in their state of delusion and confusion. Because sentient beings are deluded and confused, they create much collective karma. This collective karma leads to many disasters in the world. The Buddha comes to this world for one reason, to save our minds by helping us thoroughly understand principles. So, the Buddha only came to spread these principles so we can all comprehend them. All the afflictions in the world cannot defile the Buddha at all. This is the Buddha, so, He is called the Enlightened One of the Universe and the guiding teacher of humans and heavenly beings. So, to learn from the Buddha, we must learn [these principles]. Everyone, please always be mindful.