Sermon 29: Resplendent does the Buddha Shine

The sun is bright by day
The moon lights up the night,
Armored shines the warrior
Contemplative the Brahmana,
But all the day and night-time too
Resplendent does the Buddha shine.

(Dhp. 387)

Today, for the increase of awareness and wisdom this verse extolling the splendor of a Buddha has been chosen for exposition. Just a fortnight ago it was the 2511th anniversary of the Passing to Nibbana of the Exalted One and that same day, known as Visakha Puja since it falls upon the Full Moon in the month of Visakha, also celebrates two other important events, in the life of the Exalted Buddha,-his birth and his Enlightenment. It seems appropriate therefore in this exposition that the Buddha should be the subject.

The verse above has a commentarial story that Venerable Ánanda, Lord Buddha's personal attendant, saw in turn King Pasenadi of Kosala adored in all royal splendor, another great disciple Venerable Kaludayi sitting in perfectly tranquil meditation, the sun set and the moon rose-and seeing all this Venerable Ánanda reflected upon the radiance of Lord Buddha which far outshone all these splendors. How is that radiance more splendid? What is the explanation of that last line: "But all the day and night-time too resplendent does the Buddha shine".

To answer this, let us first look at ourselves, for our condition is rather a contrast to that of a Buddha. Indeed, we cannot be said to shine at all while we do not undertake some good system of training, in whatever religion. Those who make no effort to train themselves could be compared to those dull and invisible stars which are now known to exist but which have no power to give forth light. The heart of a person like this will be so overspread with the various mental stains that he is not aware that there is anything wrong. Far from shining, he is dulled and deluded, his mind is blinded and it is possible that he may do all sorts of evil things, greatly to his own disadvantage and very much for the unhappiness of others. He does not see this however for his mind has little of virtue in it, so that there is little that shines.

Lord Buddha, in a short saying, has said: "This mind, 0 monks, is luminous but is defiled (in the ordinary person) by defilements like powerful visitors". Whatever mind is defiled by the defilements of greed, aversion and delusion certainly does not shine and it is only when people begin to train themselves that even a glimmer is to be seen in the heart. Even those in training at the beginning could only be compared to those rather feeble stars that twinkle so much that their light is very unsure. It is like this when the training in Dhamma is taken up-sometimes, indeed, quite often, those defilements or stains darken the mind, which is thus bereft of light and does not shine out with good qualities. But with determination the training Proceeds and the stains of greed, aversion, delusion and the rest slowly lose their power and the constancy of the mind's shining light will be more often experienced. Restraint and development of the mind by moral conduct aided with meditation can be of great help in quelling the coarser outbursts of these stains but more is necessary if the stains are to be completely overcome. Wisdom is necessary here. It is by wisdom that Enlightenment is achieved. Buddhas are born of wisdom, by wisdom they shine. They, and their Enlightened disciples are spoken of in this way: "This mind, 0 monks, is luminous and is freed (in the Noble Disciple) of the defilements like powerful visitors".

Now, some of the characteristics of this shining wisdom first won by a Buddha will be introduced here. Notice that we speak of a Buddha, thereby implying that there have been more than one. For practical purposes it is true that we have only the Teaching of the last Buddha, Gotama by name, but the Truth which is discovered by a Buddha is always there, always underlies the unknowing, the craving and the defilements, awaiting rediscovery. Those who discover it due to their immense merits and extremely persistent efforts, even when this Truth is unknown and the path leading to it obscured, those are called Buddhas. The characteristics whereby a Buddha may be said to shine are very many and here just a selection of them has been made. For the purpose we use two lists occurring in the ancient Pali texts. From each of these lists the Exalted Buddha gained well-known epithets, first-Him of the Ten Powers, and then, then, the Possessor of Supreme Confidence.

So first there will be an outline explanation of the Ten Powers of a Buddha. Lord Buddha speaking to his right-hand disciple, Venerable Shariputra, speaks thus: "A Tathagata (or Buddha) has these Ten Powers of a Tathagata endowed with which he claims the leader's place, roars his lion's roar in assemblies and sets rolling the Divine Wheel" (of Dhamma). The first of these is that a Buddha understands as they really are, causes and conditions and knows also what are not causes and conditions. This means that, unlike most people, his mind of Enlightenment clear of is confusion, and that he knows precisely that this having been done, that will be the result. In this respect, most people unenlightened go rather by guesswork or they fail to consider causes and conditions at all. This is the first way in which it can be said: "Resplendent does the Buddha shine".

Secondly, and connected with the last point, it is said that a Buddha has the power of knowing as it really is, the making of kamma by oneself and of knowing the fruits of that kamma. Kamma means actions intentionally done whether of mind, speech or body, and all such actions backed by intention have a potential fruit, good fruiting in happiness and evil in various sorts of suffering. When most people make kamma-and we make it all the time for we are constantly deciding and choosing and then speaking and acting-they either do not know about kamma and that their actions have potential results for them, or even if they are aware of this, they do not know for sure: this kamma will give this result. They cannot see into the tangled skein of cause and effect, which is their own minds, but a Buddha and some of the Arahants can do so. Buddhas see clearly the patterns of causes and effects-the good and evil kamma made by people and how this will fruit for them in the future. This is the second power of a Buddha and the second way in which it can be said: "Resplendent does the Buddha shine".

Third among these powers is the thorough comprehension by a Buddha of the way of life leading to all sorts of different births. Thus, He knows: this person keeps the Five Precepts pure and so practices the way of life leading to further human birth; this person practice the meditations of calm thereby purifying the mind and is devoted to all sorts of good Dhammas and so practices the way of life leading to birth among the shining ones, devata, or as we say, in heaven; this person having practiced all good Dhammas, having purified his mind through meditation, having then developed wisdom to cut off the defilements of the heart will, at the break-up of the body, transcend all states of birth and death or as we say, attain Nibbana. Or again, another person during this life is acquisitive, attached to money, possessions and his family; he is mean and never practices giving, not generous at all. A Buddha knows that this person's way of life will lead him at death to rebirth as a hungry ghost, the condition of Tantalus in Greek mythology. Or again, another person's way of life is to delight in food, drink and sex and he dies with these cravings in mind and a Buddha knows that he is reborn therefore, among animals where food, drink and sex are the primary concerns. Or again, another person loves killing, tormenting and torturing other beings and at the time of his death he sees in his mind's eye a picture of the killing done by him. A Buddha knows that a man like this, having this vision at death will be reborn to experience of uninterrupted torment not lightened at all by the slightest happiness. So a Buddha through this third power is sure of the future destination of all beings as he sees clearly where their respective ways of life will lead them-to low birth, to human birth, to high birth or to transcend birth altogether. Knowing this, it is said of him; "Resplendent does the Buddha shine".

Fourth among his powers is the knowing as it is in reality of the world composed of many and various elements. Now here, the word 'world' can have various meanings but the commentary states that is refers to the analytical vision of the world viewed as the five groups composing a person, the twelve spheres of the six senses (that includes mind), that is, the six objects and six consciousnesses. Each of these classifications is an all-inclusive description of the world. Each of them remains unknown to the unthinking person but can be seen and understood by those who study Dhamma, and is finally discovered to be the world as it is in reality by those who are Enlightened such as the Buddhas. They are free from being deceived by the appearances of things and knowing the world as it is according to reality, it can be said of the Sage of the Sakiyas: "Resplendent does the Buddha shine".

The fifth power of a Buddha consists of knowing as they are in reality the divers characters of beings. A Buddha does not have to judge from external characteristics about persons but can see into their hearts and judge directly, 'This is a person governed by greed, or by aversion, or by delusion'. Or again, 'This is a person in whom generosity and renunciation are dominant, or loving-kindness and compassion are dominant, or wisdom is dominant". He knows too the characters of non-human beings and all alike benefit from his Teachings which are thus perfectly fitted to the characters of the practitioners. Perfectly knowing all these variations and combinations of characters, the Buddhas are called Unexcelled Trainers of tamable people and thus it can be said of our Buddha "Resplendent does the Buddha shine".

As the sixth power of a Buddha, the knowing as they are in reality of the faculties, highly developed or without development, of other beings and of other persons, is given in the list. The faculties or indriya referred to are five in number and upon them depends all growth in religion. These five are faith, effort, mindfulness, concentration and wisdom. Some people have one or two of these developed, but they may not be developed in a balanced way, faith with wisdom and effort with concentration. But true spiritual growth depends on having both of these pairs plus mindfulness harmoniously developing together. Imbalance in, these faculties gives rise to distorted views and one-sided practice: The Exalted Buddha who was able to penetrate into the innermost recesses of the mind, could see which faculties had been developed and which were in need of further development and thus give counsel accordingly. From the exactness of this spiritual medicine, which he would offer all of those who wished to train, it can indeed be said "Resplendent does the Buddha shine".

The seventh power of a Buddha is the knowledge as it is in reality of attainments in meditation and the various sorts of Freedom. Of these attainments, a Buddha understands how someone enters into a particular state, or how he is purified by its attainment. Thus, unwise meditator’s become proud of their attainments just as ordinary people are proud of their more mundane possessions, but a wise meditator guards humility and practices reverence and in this way is purified by his attainments and never defiled by them. All this a Buddha knows, for all states of concentration and all the corresponding realms of experience are open to his inspection. They are as open to him as is a book to a man possessing all the conditions needed to read it. Hence, possessing this knowledge it is said: "Resplendent does the Buddha shine".

Eighthly, a Buddha has the power of recollecting his former lives even up to aeons upon aeons of rebirth in various forms. He sees clearly all these like a vast film run off from the memory, which has faithfully recorded all of them. He knows his names in former existences, his parents, his work and finally his death and he sees how one life led to birth elsewhere in accordance with the sort of kamma made. Viewing this infinite procession of lives a Buddha or Arahant achieves freedom from grasping at the past. Perceiving no 'I' or 'mine' in connection with those past lives and teaching the Dhamma of Freedom from rebirth in this way it can be said: "Resplendent does the Buddha shine".

The ninth of the Ten Powers is the possession by a Buddha of what is called the Divine Eye. This is said to be an eye (of the mind) surpassing that of men in its purity and with which a Buddha is able to perceive the natures of beings and their conduct. He sees that wrong bodily conduct, wrong verbal conduct and wrong mental conduct, abuse of Noble Ones-that is, those who have developed themselves in Dhamma, wrong views and doing deeds arising from wrong views,-contine at death to rebirth in the unhappy realms of deprivation. But the contrary is true for all who conduct themselves rightly in mind, speech and body, who do not abuse Noble Ones, who hold right view and do deeds depending on their right view, these, at the time of death arise to A happy existence, in a heaven-world. Seeing this vision of beings governed by their kamma, how they make for themselves the future which they must then experience, one who will be a Buddha is released from attachment to the future and perceiving no 'I' or 'mine' who could go from the present to the future, no owner but only kamma flowing on, he is freed from future becoming; so it can be said: "Resplendent does the Buddha shine".

The last of these powers refers to the destruction of the asava or taints of the mind. These taints are forces of craving and unknowing, which flow into, infect and poison the mind and heart of all ordinary unenlightened people. They are usually mentioned as three in number: the taint of sensuality which means both objective bases of sensual attraction and the subjective sensual enjoyment through eye, ear, nose, tongue, contact and mind-a Buddha is not touched by this taint for he has abandoned sensual attraction completely, he has seen through it and gone beyond it. Then there is the taint of becoming which means the craving for more and further existence either in the world of men or in the heavenly realms-but all craving for new becoming has been abandoned by a Buddha and he will come to no birth at all, neither lower than human, nor superior to human: he has gone beyond the ocean of birth and death and stands safe upon the shores of Deathlessness. Lastly, the taint of unknowing which is the not-knowing of this life, the mind and body as it is in reality, being confused by it and not seeing clearly and all the time that impermanence, un-satisfactoriness, owner-less-ness and un-beauty are the marks of this world, this life, this mind and body--but a Buddha has thoroughly penetrated to the truth of impermanence, un-satisfactoriness, owner-less-ness and un-beauty and he is not deluded by the mere outward appearances of beings and things to think that in them there is any permanence, satisfaction, ownership or beauty, for he has penetrated to the beauties of Enlightenment, of utter purity of heart, of great compassion and perfect wisdom. Being without the taints, having destroyed them completely but having discovered the great Purity, Great Compassion and great Wisdom, so it can indeed be said: "Resplendent does the Buddha shine". Having by Dhamma-practice and Dhamma-penetration realized these Ten powers, Gotama the Buddha became known as the Dasabala, Him of the Ten Powers.

Among his other epithets, Possessor of Supreme Confidence is notable (Vesarajjapatta). This means that He possessed supreme confidence on four counts: Though someone should say, 'You have not penetrated to Perfect Enlightenment in respect of all states and conditions', yet he sees no reasonable grounds for those who wish to condemn him. Others might say, 'You have not attained the destruction of all the taints', but in this case also a Buddha is unafraid knowing that there are no true grounds for such a statement. Again, another might accuse him thus: 'You have proclaimed dangers to the training which are not dangers at all', but he would know that this accusation is baseless, without any grounds of truth. Lastly, there might be someone who said, 'You have announced the practice-path leading to the destruction of all sorrows and sufferings but it does not lead in this way'; then hearing that accusation also Lord Buddha would know that it was groundless. Since he knows that the grounds for these false accusations do not exist so, as he says of himself in the texts, "I dwell attained to security, attained to fearlessness, attained to utter confidence". Seeing no grounds for blame in himself regarding his teaching of Perfect Enlightenment, the destruction of the taints, dangers in the training, and the efficacy of the Practice-Path, a Buddha is called "Possessor of Supreme Confidence" and thus it can be said of him: "Resplendent does the Buddha shine".

Besides the points gathered here to illustrated this theme there are many others, which could be given. We shall discuss one other set which clearly illustrates the great differences between Enlightenment and the ordinary person's unknowing in a way, which is very simple. Considering first the ordinary person, such people as ourselves, we are liable to think thoughts which we would not like others to know about and which we try to keep hidden from the knowledge of others. If they knew that such thoughts were to be found in our minds, even though they were found in theirs as well, they might censure us and our vanity would be wounded. A Buddha has nothing, of this for the evil roots which give rise to evil thoughts whether of greed, 'of aversion, or of delusion, have been completely eradicated by him. Out of Compassion a Buddha considers only, 'How can I teach Dhamma to others so that they will understand?'

The ordinary person besides these evil, hidden thoughts also speaks words which he would not wish everyone to know about, so he hides that speech away from others and does not want it known to them. But the Buddhas have no speech, which should be concealed from anyone. No words do they speak which are stained with greed, aversion or delusion. All their words teach Dhamma or Vinaya, that is, the Teaching or the Discipline and in this respect they have nothing hidden, they have no closed fist of a Teacher, no secrets for favorite disciples, no esoteric knowledge imparted to some but not others. Their speech is open and not obstructed by secrecy and if there are obstructions these must be looked for in the minds of unenlightened people who listen to the Buddhas.

Looking back again to the state of ourselves as ordinary people, we are liable to do things with our bodies which we should not want exposed to the gaze of all and so those actions are done by us in secret. They may be connected with or stemming from greed, aversion or delusion, which are indeed the true reasons for all this secrecy. But a Buddha does nothing with his body, which he is ashamed to show others. His body is used by him as a vehicle for teaching Dhamma such that people are inspired with deep faith upon seeing him and even when they have known him intimately for many years, their faith does not decrease in him but ripens into wisdom. Indeed a Buddha has nothing to hide in mind, speech or body, for his heart, the source of all actions, is become brilliant with the shadow less radiance of Enlightenment. Having nothing shameful or hidden, it can be truly said: "Resplendent does the Buddha shine".

In the verse with which we started it was said that the sun, moon, the warrior in Armour and the Brahmin in meditation shine but only sometimes. Their light is fitful and unsure for however great the warriors and rulers of this world have been) they have all come to death without any exception and their greatness has been limited at most to a few score years. And however much a person may have meditated although his heart shines with purity while he is practicing and for some time afterwards, yet if he does not develop wisdom and cut off the defilements of the heart, he is sure to suffer a relapse into the stranglehold of those defilements. Even the sun though it shines day by day will yet come to an end of shining when it is worn out, for all stars and worlds whatever are impermanent, the whole universe itself is impermanent together with the heavens and the hells--all have their beginnings and therefore their endings. The moon, however beautiful and radiant, is no less subject to impermanence. It is customary, in some Buddhist countries, to depict the radiance of Lord Buddha as greater than the moon together with the sun.

After all, they are elements, made up and compounded, a patchwork upheld by conditions-even the sun and moon mighty though they be, but Buddhahood is the discovery of the Unconditioned, the unmade, uncaused and uncompounded which neither arises nor passes away, neither goes nor comes, is Perfection and the Ultimate Truth

Thus it been said:

"The sun is bright by day,
The moon lights up the night
Armored shines the warrior,
Contemplative the Brahmana
But all the day and night-time too,
Resplendent does the Buddha shine".

EVAM

Thus indeed it is.