Episode 471 – The Distinctive Magnificence
>> “Depending on sentient beings’ karmic conditions, their capabilities may be sharp or dull, their delusions can be manifold or few and their practice can be diligent or lax. Though their Buddha-nature is equal, they may attain realizations at different times.
>> “Has a golden form and 32 [Marks], the Ten Powers and all the liberations. We learned the same Dharma, but could not attain the same [realizations].”
>> “100 good deeds” will form a blessing “100 blessings create one magnificent Mark.” From this we know that we need 3200 blessings to perfect the magnificent 32 Marks.
>> The 80 types of wonderful characteristics and the 18 Distinctive Dharma. Merits such as these are all lost to me!”
>> These 80 types indicate that the Buddha’s physical appearance was excellent in 80 details.
>> These 80 excellent characteristics dignified the Buddha’s body, enabling everyone who saw Him to be happy and wish to take refuge with Him. They begin with the crown which cannot be seen and end with the manifestation of virtue in His hands and feet.
>> The 18 Distinctive Dharma: The Buddha had many kinds of wisdom, merits and virtues, so His body had no faults. Since countless kalpas ago, He has constantly practiced precepts, Samadhi and wisdom, as well as compassion, to cultivate Himself. Thus, He was replete with merits and virtues, had eliminated all afflictions and was considered to have a body without faults.
>> He knows the Three Periods without obstructions. There are 18 kinds [of Dharma] that the Two Vehicle practitioners could not share in and are limited to Buddhas. These 18 kinds of merits and virtues are distinctive to Buddhas and not found in. Two Vehicle practitioners and Bodhisattvas.
>> They “do not understand how the workings of the mind of sentient beings can lead them to the state of Buddhahood.”
“Depending on sentient beings’ karmic conditions,
their capabilities may be sharp or dull, their delusions can be manifold or few and their practice can be diligent or lax.
Though their Buddha-nature is equal, they may attain realizations at different times.
Our spiritual cultivation depends on whether our capabilities are dull or sharp. If we have sharp capabilities we can awaken quickly upon encountering the Dharma. But if we have dull capabilities, even if we encounter the Dharma, we still will not have the karmic conditions to be able to listen to and accept it. Or we may hear it, but not quite understand. This depends on whether, from the past up to now, we have had roots of goodness and [good] karmic conditions.
If we can be understanding of our external conditions, everything is the Dharma, and every matter can transform us. We constantly say that each person is like a sutra to us. If we can get rid of our afflictions, everything will be the Dharma to us. But if our minds are covered by afflictions, and covered over thickly, even the Dharma will become an affliction to us. This is caused by delusions.
Our delusions can be manifold or few. If they are manifold, “No Dharma can transform us.” But if they are few, we understand things immediately. Knowing that life is filled with suffering, we must find a way to benefit ourselves and others. We benefit ourselves when we take the Dharma to heart. We benefit others when we seize the opportunity to apply this Dharma to help them. This depends on whether we are able to engage in spiritual practice.
Our spiritual practice can be diligent or lax. If we truly want to take the Dharma to heart, then we must diligently practice. If we are lax, even if we are surrounded by the Dharma, we will be unable to accept it. So, originally our Dharma-nature was equal. There was no distinction of sharp or dull. Our Dharma[-natures] are equal, not inherently diligent or lax. However, we have developed this habitual nature as our disposition over many lifetimes. Our capabilities continue to be influenced by our surroundings. Some people are only influenced lightly, so they have sharp capabilities. People who are influenced on a deeper level have dull capabilities. Thus, our Dharma-natures are inherently equal. It is only because we become sharp or dull, diligent or lax, that some people will awaken before others.
Indeed, sentient beings are inherently equal, regardless of ethnicity or skin color. The footage we have seen from South Africa [from 2013] is very touching. The South African volunteers are very diligent. They have now made a vow to do everything they can in order to “transform everyone they meet.” This was the vow they recently made.
That day at Harrismith, they borrowed the facilities of a school. When the cars arrived, they quickly set up in one of the classrooms that was lent to them, putting up the poster and so on. Mr. Tan, a local volunteer, promptly looked for outlets for the power cords because they wanted to show a PowerPoint presentation.
So as to not waste any time, the numerous people who waited outside were told to sit down in the classroom. The speaker then started to talk right away. He did not need any amplification; he just immediately began taking [in a loud voice]. As everyone happily listened to his talk, someone notified them that there was electricity next door. This made them very happy. Some people took down the poster and put it up next door. Then, everyone quickly switched to that classroom, where, very conveniently, there was electricity. Then the speaker began talking again.
After he spoke for a while, someone came and said, “How come you’re in this classroom? Another religious group has this room at 10am. It’s a Protestant church, and they will worship here today.” Our volunteers said, “Alright, that’s at 10am, we will quickly leave this room.” They removed everything from this room and returned to the original classroom. Because the power cord still did not work, Mr. Tan rushed back to his home, which was probably very far away, so he could bring another bunch of power cords.
They then put up the poster again and restarted the talk. Look at how diligent they are. Their conditions are so lacking. Whether there was electricity or not, the lecturer, even without his slideshow, could share teachings. One poster alone was put up three times and taken down twice. This was very moving to see.
Once our volunteers finished their talk, they saw that the church had finished their worship. One of the volunteers went next door and seeing that people had not left yet, approached them and said, “I would like to share some stories with you. I want to share with you stories about. Tzu Chi and great love.”
So, she began sharing about their work in South Africa and how they traveled and worked in Mozambique. These were very rich, interesting stories that she shared with them. These stories made them feel very happy. Our volunteer then spoke with the pastor, hoping that he could become one of our volunteers. The pastor said, “I’m very moved by the stories. I’m willing.” So, we were able to recruit many volunteers there.
What happened in the other room? Someone followed the talk by sharing her personal story about what happened to her child in their village. A group of naughty kids had broken a window and then ran off. Her child happened to be returning from school and was passing through that place. The people there surrounded him, thinking he took part in breaking the window. So, he was beaten up for no reason. She was very upset and very bitter, so she filed a lawsuit.
Later, after being counseled by Tzu Chi volunteers she applied the concept of forgiveness and opened up her heart and dropped the suit. She cried as she talked. She was very upset. Those listening rushed over to comfort her and cried along with her. So, in these two classrooms they were able to make sure that “they transform everyone they meet.” Everyone will be transformed because everyone there wanted to transform them.
See, everyone’s Dharma-natures are equal and we can all diligently engage in spiritual practice. As for these Tzu Chi Bodhisattvas, they have sharp capabilities. Now they have all opened up their hearts. Though the impoverished conditions they live in have not changed, their state of mind has changed. Because they feel spiritually wealthy, they have inexhaustible Dharma to share. In this way, they are Living Bodhisattvas. This is why we can learn from everyone; everyone is a sutra we can apply to ourselves and also share with others. This is the power of love. This also shows wisdom. This is exercising both compassion and wisdom. So, this is due to sentient beings’ karmic conditions.
Yesterday we talked about how [the Buddha].
“Has a golden form and 32 [Marks], the Ten Powers and all the liberations. We learned the same Dharma, but could not attain the same [realizations].”
Yesterday we explained [that the Buddha] “has a golden form and 32 [Marks],” I will explain this once more, so everyone can better understand “100 good deeds create one blessing.” If we can do 100 good deeds, [we can attain this]. We always say, “filial piety is the foremost of 100 good deeds.” This is why we constantly say, “We cannot wait to do good deeds or perform our filial duties.” We must do 100 good deeds to create a blessing. We constantly talk about creating blessings to benefit people. So, we must begin by finding ways to do good deeds.
“100 good deeds” will form a blessing “100 blessings create one magnificent Mark.” From this we know that we need 3200 blessings to perfect the magnificent 32 Marks.
We can then figure out how many good deeds we need to create 3200 blessings.
So, in summary, we should mindfully calculate this and accumulate [good deeds and blessings]. This is not all; it is only an approximation. So, I hope everyone [understands that] good deeds do not need to be counted. Only when every thought that arises in our minds is wholesome, will we be considered diligent.
[The Buddha has] “the Ten Powers and all liberations.” The power of the Buddha and all Bodhisattvas comes from exercising immeasurable wisdom. So, though the term is the Ten Powers, actually, the principles behind it encompass the whole world. They are very broad and extensive. This is the Buddha’s wisdom. “We learned the same Dharma” means everyone was immersed in this Dharma. However, Sariputra felt that he and the others had not attained [realizations]. Now, he saw that after attaining enlightenment, the Buddha had the magnificent appearance of “a golden form and 32 [Marks],” the “Ten Powers and all the liberations,” and also
“The 80 types of wonderful characteristics and the 18 Distinctive Dharma. Merits such as these are all lost to me!”
Sariputra said, “I have lost out on all of these! For several decades. I followed the Buddha and listened to teachings. The Buddha spoke of the path to Buddhahood, but I did not realize any of these principles at all. Only now do I understand such things. When I still did not understand them, I was very far from this path to Buddhahood. I strayed very far from it.” So, “they were all lost to me. I still have not walked this path. I still have not comprehended the merits and virtues the Buddha [attained] and the practices He cultivated, though it has been several decades.” This was what he lamented.
The next part is about the “80 types of wonderful characteristics” and “and the 18 Distinctive Dharma.”
These 80 types indicate that the Buddha’s physical appearance was excellent in 80 details.
This was the Buddha’s physical appearance. Not only was His physical appearance pleasing, every move He made and every word He spoke, His every demeanor, led people to be happy when they saw Him and hope to take refuge with Him. He did not have to say a single thing. Just seeing Him made people happy and want to draw near Him. From His magnificent Marks, people saw how wondrous the Buddha-Dharma was. The wondrous appearance of the Buddha alone could make people happy.
These 80 excellent characteristics dignified the Buddha’s body, enabling everyone who saw Him to be happy and wish to take refuge with Him. They begin with the crown which cannot be seen and end with the manifestation of virtue in His hands and feet.
His physical appearance “begins with the crown which cannot be seen.” The Buddha has these magnificent Marks the 32 Marks, [such as] the “crown which cannot be seen.” It cannot be seen from the top. One time Maudgalyayana wanted to see what the Buddha’s fleshy protuberance looked like. With his spiritual powers, he flew up into the sky so he could look down. No matter how high up he went, the Buddha’s fleshy protuberance was higher. This is one story about the “crown which cannot be seen.” This must be describing the Buddha’s wisdom
as the “crown which cannot be seen.” Continuing down His whole body, to His feet and hands, every single Mark brought happiness to people. Even when He raised a hand or moved a foot people felt that those gestures were so very magnificent. He also walked very steadily and smoothly. Seeing this also made people very happy.
There are also “18 Distinctive Dharma.” These “18 Distinctive Dharma” are the Buddha’s many kinds of wisdom, merits and virtues.
The 18 Distinctive Dharma: The Buddha had many kinds of wisdom, merits and virtues, so His body had no faults. Since countless kalpas ago, He has constantly practiced precepts, Samadhi and wisdom, as well as compassion, to cultivate Himself. Thus, He was replete with merits and virtues, had eliminated all afflictions and was considered to have a body without faults.
His wisdom was apparent in His appearance. The 32 Marks and the 80 types of excellent characteristics came from the wisdom, merits and virtues that radiated out from His heart. The Buddha’s physical form was a “body without faults.” His physical form was very dignified and perfect. For certain, any time that people saw Him, they felt happy. He never seemed to take a wrong step.
The Buddha, for countless kalpas, had continuously engaged in spiritual practice. He cultivated precepts, Samadhi and wisdom. Thus, He was able to perfect the the 32 Marks and 80 characteristics, and attain the 18 Distinctive Dharma. This must have been built up over countless kalpas by cultivating precepts, Samadhi and wisdom. The Three Flawless Studies, precepts, Samadhi and wisdom, must be cultivated along with compassion. We must do this over many lifetimes. So, these merits and virtues are what we are cultivating. When these practices are perfect and satisfactory, we have eliminated all afflictions. So, when people see a “body without faults,” they feel very happy.
“He knows the Three Periods without obstructions.” The Buddha knows the past, the present and the future. His wisdom is completely unobstructed; He has no obstacles to understanding the Dharma. So, we must eliminate all afflictions before we can obtain the 18 types of Dharma.
Two Vehicle practitioners cannot obtain these 18 types of distinctive Dharma. So, they are called “distinctive Dharma.” Only a Buddha has these perfect merits and virtues. Only those in the state of Buddhahood can attain these 18 kinds of Dharma. These are merits and virtues.
He knows the Three Periods without obstructions. There are 18 kinds [of Dharma] that the Two Vehicle practitioners could not share in and are limited to Buddhas. These 18 kinds of merits and virtues are distinctive to Buddhas and not found in. Two Vehicle practitioners and Bodhisattvas.
The Buddha teaches shared Dharma and distinctive Dharma. Shared Dharma is what everyone can practice, but to achieve these 18 kinds of merits and virtues, people must first walk the Bodhisattva-path to reach the state of Buddhahood. So, this attainment is limited to Buddhas. We must go through the Bodhisattva-path before we can attain this.
So, these are “distinctive…and not found in. Two Vehicle practitioners and Bodhisattvas.” This means Small and Middle Vehicle practitioners, and even Bodhisattvas, must walk the Bodhisattva-path before they can attain the state of Buddhahood. Only in the state of Buddhahood can one attain these 18 merits and virtues. So, we still have a long way to go in our spiritual cultivation. Take these merits and virtues, for example. Sariputra now understood that these merits were “all lost to me. Me” refers to Sariputra. He had not experienced these things, so he felt a sense of loss. Over several decades, he had not experienced this, so he lamented over it.
Thus, people who learned and practiced the Two Vehicles still could not understand.
They “do not understand how the workings of the mind of sentient beings can lead them to the state of Buddhahood.”
Even Two Vehicle practitioners could not understand, much less other sentient beings. How can they turn around the workings of their minds? Everyone intrinsically has Tathagata-nature. But because sentient beings still do not understand the direction they must take in order to turn back, they are still very far away from Buddhahood.
But on the other hand, if we all intrinsically have Buddha-nature, why don’t we take the. Buddha-nature as our starting point? Where did we become deluded? However far we have strayed, we need to find our way back. We still have a very long way to go. This is truly lamentable.
So, in summary, realizing that we intrinsically have Buddha-nature is not difficult. What is difficult is maintaining an unwavering resolve as we interact with people and remaining undefiled while we live in this evil world. This is rather difficult.
So, we must cultivate an appearance that inspires happiness in others and accumulate enough wisdom to transform sentient beings. When we listen to teachings, we can immediately take them to heart and put them into practice. Then, naturally we will have good relationships, and our minds can turn everything we see and hear from afflictions into Bodhi. But if we are lax, even if we encounter Bodhi, our minds will turn it into afflictions. We must be very mindful of this and maintain our wholesome state of mind.