Episode 437 – The Appearance of Nirvana of All Things
>> “A tranquil and clear state is as pure as crystal. A spotless mind is not attached to any appearances. After eliminating desires, the mind will be pure. Thus the Buddha taught the Four Noble Truths to transform the five bhiksus.”
>> “Then I further thought to myself, I have come into a turbid, evil world. As these Buddhas have taught, I should follow accordingly. Having thought upon this matter, I went straightaway to Varanasi.”
>> “The appearance of Nirvana of all things cannot be expressed in words so I used the power of skillful means to instruct the five bhiksus.”
>> The nature of True Suchness is [a state of] Nirvana, which cannot be expressed in words. The meaning of Nirvana is that all things are illusory and unreal, except the nature of True Suchness. Thus one must realize the nature of True Suchness.
>> “According to sentient beings’ capabilities.”
>> For “great, average and limited capabilities, the Buddha exercises the power of skillful means to distinctly teach the Three Vehicles.”
>> Therefore, “People who, in this lifetime, draw near virtuous and spiritual friends to hear their wholesome, suitable and skillful teachings will in turn give rise to Bodhicitta. This is the power of skillful means.”
>> Among these five people, the first to awaken was Ajnata Kaundinya. The second was Dasabala Kasyapa.
>> The third was Asvajit, the fourth was Bhadrika and the fifth was Mahanama Kulika.
“A tranquil and clear state is as pure as crystal. A spotless mind is not attached to any appearances. After eliminating desires, the mind will be pure. Thus the Buddha taught the Four Noble Truths to transform the five bhiksus.”
From these words, we understand that “a tranquil and clear state is as pure as crystal.” We often use this as an analogy for the pure intrinsic nature we have always had. Unfortunately, in this world we are constantly immersed in afflictions. When afflictions arise in our minds, our tranquil, clear and pure state becomes covered by them. In order for us to constantly maintain this tranquil and clear state of mind, we must have “a spotless mind [that] is not attached to any appearances.”
Fundamentally, we must keep things simple. As we go about our daily living, we should not let people, matters or objects become stuck in our minds. They should pass through our minds the way clouds pass before the moon. As clouds pass by the moon, the moon is untainted by them. Our minds and our nature of True Suchness are the same. In our daily living, once a matter has passed, its appearance should also pass [from our minds]. But as time passes and matters are concluded, their appearances may still remain in our minds. We must not let this happen. We must learn to stop clinging to appearances when the moment passes and the matter is concluded. This is a skill that we must master.
“After eliminating desires, the mind will be pure.” How can we be free of attachment to appearances? Only by reducing, or even better, eliminating, our desires. If we are all free of desires, our minds will be naturally tranquil and clear. Because the capabilities of sentient beings are different, the Buddha decided to divide the capabilities of sentient beings into three categories, great, average and limited. So, He started by teaching the Three Vehicles. He went to Deer Park in Varanasi to “[teach] the Four Noble Truths to transform the five bhiksus.” This is how the Buddha came to this world, attained enlightenment and then taught the Dharma for the sake of sentient beings.
The CEO of a famous international organization made a special trip to Hualien. After he sat down, he talked about a trip he had made to India and how he had spoken with the Dalai Lama. He said to me, “I wanted give you a gift, but I did not bring you something [typical]. I want to give you this photograph.” The photograph was of his adorable daughter. Standing by the water was a very small girl, not yet two years old. By the water there was also a duck. The two stood face to face.
The CEO said, “When my daughter was this young, she was able to communicate with ducks.” I replied, “It is because of her innocence. Her intrinsic nature is so innocent and pure that when she was not even two years old she could connect with a duck, a completely different species of animal, and have an interesting conversation standing together by the water.” Later, we switched topics again. He said, “The child that was in the picture that I showed you earlier turned 16 years old this year (2013). She already has a boyfriend. Every day, she is fashionably dressed, wears beautiful clothes and accessories, and in particular, puts on lots of makeup.” I could hear his sense of helplessness as a father.
Among the students of Confucius, there was one named Gongji Chang. He also spoke the language of the birds. When birds chirped, he would listen and could understand when the birds were having a conversation. So, of the students of Confucius, he was someone who maintained a pure mind that allowed him to understand the language of birds. When this man’s child was young, she could communicate with ducks. As she [grew older], she was gradually influenced and polluted by society. At this point, even though she is only 16, she dresses glamorously. She wears beautiful clothes, and puts on makeup and earrings. I said, “[We need] education.”
Compare this modern era to the Buddha’s era, we see that things were simpler back then. However, as the Buddha explained to us, everybody’s intrinsic nature is tranquil and clear. Our pure intrinsic nature is truly spotless. As long as we do not become tainted or attached to appearances, we still can maintain our spotless nature. With fewer afflictions, our intrinsic nature can be seen more clearly.
Because the minds of sentient beings have been defiled by habitual tendencies and worldly things, the Buddha spent His energy devising teachings according to the afflictions of sentient beings. He established teachings to eliminate afflictions, one by one. However, this is not easy at all. Sentient beings must still realize it themselves and be willing to accept the Buddha-Dharma in order to cleanse their own minds. We must eliminate our own afflictions, instead of praying for the Buddha to protect us or the Bodhisattvas to bless us. The most inspiring force that can protect us, the most powerful force that can bless us, is the Tathagata of our own nature, the Bodhisattva of our own nature. These are the true benefactors of our lives. Therefore, we need to reflect on our nature and take good care of our “spotless and pure minds.”
Previously we have talked about how the Buddha constantly thought about ways to transform sentient beings. He appeared in this turbid, evil world. Even though that era was [comparatively pure] and the population was small, in the sutra passage He stated, “I have come into a turbid, evil world.” Clearly, He has not left the Saha World.
“Then I further thought to myself, I have come into a turbid, evil world. As these Buddhas have taught, I should follow accordingly. Having thought upon this matter, I went straightaway to Varanasi.”
The Buddha is the founder of this religion in the Saha World. At this time, the population is large and people’s minds are turbid and negative. Therefore, the Buddha said, “I have come into a turbid, evil world.” This is saying that the Buddha’s teachings have remained in this turbid and evil world.
The present Buddha, Sakyamuni, was not the only one [who did this]. Actually, Sakyamuni Buddha also mentioned “all past Buddhas.” Sakyamuni Buddha had learned the Dharma expounded by past Buddhas, so all of the past Buddhas had also come to the world to purify people’s minds. The present Buddha, Sakyamuni, also had this vow to purify people’s minds because their minds were filled with turbidity and the world was filled with evil. How could they be taught? By following past Buddhas, by establishing skillful means like past Buddhas. The present Buddha, Sakyamuni, followed the methods of past Buddhas and taught the Three Vehicles. After Sakyamuni Buddha contemplated this, He went to Deer Park in Varanasi to transform the five bhiksus.
The sutra passage states, “I went straightaway to Varanasi.” He went there to transform the five bhiksus. The next sutra passage states,
“The appearance of Nirvana of all things cannot be expressed in words so I used the power of skillful means to instruct the five bhiksus.”
Let us talk about “the appearance of Nirvana of all things.” This is also a very profound teaching. The Dharma that the Buddha attained “cannot be expressed in words.” People cannot understand it if it is simply expressed in words. Therefore, He “used the power of skillful means to instruct the five bhiksus.” Because the Dharma is truly too deep and profound, the Buddha had to use various skillful means to explain the “appearance of Nirvana” to sentient beings.
All things have this “appearance of Nirvana.” How can we describe all phenomena? We can only talk about the appearance of Nirvana. What kind of appearance does Nirvana have? Again, the Buddha says, “It cannot be expressed in words.” Words cannot be used to explain its shape, to say whether its appearance is long, or short, round or so on. Its appearance cannot be described. We cannot use words, so we can only say it is “the nature of True Suchness.” The nature of True Suchness is the state of Nirvana. The nature of True Suchness is the source of all things. Everything arises from the true principles of the nature of True Suchness.
But, when it comes to our intrinsic nature, we still cannot understand it very well. When He says, “the appearance of Nirvana,” we become even more confused. “Nirvana” is without appearance. However, the sutra text speaks of. Nirvana as the appearance of perfect tranquility, “Appearance” refers to everything [we perceive]; everything our eyes can see has an appearance. But from another perspective, everything we see with our eyes also contains an infinite number of underlying truths. I always tell everybody that everything is inseparable from the four elements.
Without the element of earth, without soil, seeds cannot grow into trees. With earth, but no water, seeds will not sprout. Without sunshine, the sprout cannot become a sapling. Without clean air, the sapling cannot grow into a tree. Therefore, earth, water, fire and air, are all causes and conditions that must converge for the appearance of a tree to take shape.
The four elements each have their own nature. If the four elements are separated, the tree will not exist. The convergence of four elements and the seed will help that certain type of seed give rise to a certain type of tree. Generally speaking, everything has its own nature and own appearance. “Perfect tranquility” means that after the elements are separated, the underlying truths still exist; nothing in the world can exist apart from these truths. So, when these principles converge, certain appearances will take shape. Can all of you understand this?
This is impossible to explain with only one example. The Buddha had to employ all kinds of analysis about how all things converge and separate to show that they are inseparable from the appearance of the intrinsic nature of these underlying truths. This is [the appearance of] Nirvana. We cannot explain what its fixed appearance is because it does not have a fixed appearance. Yet nothing can exist without this underlying truth. All things have to arise out of convergence. This is the implication of Nirvana.
The nature of True Suchness is [a state of] Nirvana, which cannot be expressed in words. The meaning of Nirvana is that all things are illusory and unreal, except the nature of True Suchness. Thus one must realize the nature of True Suchness.
“All things are illusory and unreal.” If [causes and conditions] are separated, we realize that things are actually illusory.
There is only “the nature of True Suchness.” True Suchness is Dharma. True Suchness is the appearance of Nirvana. We all intrinsically have True Suchness, an intrinsic nature that is tranquil and clear. Within everyone’s mind is a pure land called “the land of calm illumination.” The “land of calm illumination” is also Nirvana. Nirvana is not death. Nirvana is a mental state of tranquility and stillness which is non-arising and non-ceasing. The Buddha told everyone their minds must be tranquil and clear. In everyone’s mind, there is a land of calm illumination. It is the pure land in their minds.
So, “the nature of all things is true and eternal.” This describes our intrinsic nature. Indeed, that state of tranquility and stillness is the intrinsic nature we all have. This intrinsic nature is true and eternal. The Buddha had lived many lifetimes. Before discussing the Lotus Sutra, we often described His past lives and how He spent countless kalpas engaging in spiritual practice. Even now, our fundamental teacher is still Sakyamuni Buddha. His nature of True Suchness is true and eternal.
[True Suchness] has always been hard to describe. Simply put, “It is beyond words.” As the Buddha was about to expound this Dharma, which is true, concrete, pure and simple, He still felt that. His explanation would be inadequate. No matter how He tried, He would be unable to fully explain it. He simply wanted to give a complete teaching, but that is not easy at all.
It is not easy because we sentient beings do not have the capability to accept it. The ultimate reality of True Suchness is absolutely true and will always exist. However, right now in the world we must constantly talk about impermanence, suffering and emptiness. Impermanence, emptiness and suffering arise when we deviate from our nature of True Suchness. We have deviated from our Buddha-nature, that is why we suffer, why we cling to “emptiness” as “existence.” All things in the world are false and illusory, but we mistakenly see them as real. Therefore, we have many attachments in our lives.
So, “the nature of all things is true and eternal.” [True Suchness] has always been hard to describe. The Buddha then taught.
“Sccording to sentient beings’ capabilities.”
How would He help sentient beings accept this?
For “great, average and limited capabilities, the Buddha exercises the power of skillful means to distinctly teach the Three Vehicles.”
The Buddha put in a lot of effort and used the power of various skillful means. He used this power to turn around the ordinary minds of sentient beings and direct them onto the path of noble beings. This shows the Buddha’s mindfulness.
Therefore, “People who, in this lifetime, draw near virtuous and spiritual friends to hear their wholesome, suitable and skillful teachings will in turn give rise to Bodhicitta. This is the power of skillful means.”
Therefore, we should truly be grateful. If wholesome friends talk to us and lead us to do good deeds, we must always be grateful to them. This is the skillful teachings of the Buddha-Dharma. Naturally, we will be able to listen to teachings, then give rise to Bodhicitta and grow aspirations. This is the power of skillful means. The Buddha passed this on to us. As disciples, we follow the Buddha’s teachings. The Buddha also followed the ways of past Buddhas. By unceasingly transmitting the Dharma, we can help it become widespread and can be virtuous friends to others. By verbally passing on the teachings, we inspire each other to give rise to Bodhicitta. This is also the power of skillful means.
So, the Buddha began by expounding the Dharma to the five bhiksus. The first time the Buddha expounded the Dharma, it took Three Turnings of the Four Noble Truths for these five people to understand the method of teaching the Buddha used and to realize the truth. ․Among these five people, the first to awaken was Ajnata Kaundinya. The second was Dasabala Kasyapa. These two were the Buddha’s uncles on His mother’s side. They were His maternal relatives.
The third was Asvajit, the fourth was Bhadrika and the fifth was Mahanama Kulika.
These were His paternal relatives.
These five also had a karmic connection with Him in a past life. Previously, I have told all of you that long ago, a small kingdom suffered from a famine and a drought. The compassionate king [saw that] his people could no longer harvest any crops, so he jumped into the ocean and became a giant fish. This fish was washed up onto shore by the waves, where five people were repairing their boat.
The fish told these five people, “Please ask your fellow villagers to cut off my flesh. This is part of my spiritual practice. I am willing to sacrifice myself for the sake of all sentient beings. They are in trouble right now. If you help me by telling the hungry and suffering to take the flesh from my body so they can satisfy their hunger and get through these difficult times, when I attain Buddhahood in the future, I will transform the five of you [first].”
This is the story that I have told before. Therefore, we must be mindful. Our nature of True Suchness is forever in our minds, but we have been tainted by external conditions. Indeed, this is such a pity. Therefore, we must all carefully control our minds so our nature of True Suchness will not be defiled. To accomplish this, we must always be mindful.