19. The Teaching of the Inconceivable Dharma of the Buddhas

Overall Teaching

The Buddha exhorts bodhisattvas to seek, believe, and hear inconceivable Dharma teachings without fear. Candraprabha asks for guidance, and the Buddha, with music from Pañcaśikha and other gandharvas, reveals that the vastness of Dharma is within every hair pore, encompassing all realms. He likens the true nature of the Buddha to awakening from a dream. Practitioners should maintain equanimity and avoid delusion and arrogance. This teaching brings peace and dedication to Candraprabha and others present.

Summary

• The Buddha begins by exhorting all bodhisattvas who wish to seek such inconceivable Dharma teachings to know, inquire, believe, seek, and hear them. After hearing them, they should not be afraid.

• Candraprabha then asks the Buddha how bodhisattvas should know, inquire, believe, seek, hear, and not be afraid of inconceivable Dharmas.

• At that time, the gandharva (heavenly musician) called Pañcaśikha, together with five hundred other gandharvas, makes offerings to the Buddha, including beautiful music played with their lapis lazuli lutes.

• The Buddha uses his power to make the music sound wondrous and gives forth a verse in song which declares:

  • In one hair pore, there are:

    • Buddhas and buddha lands

    • All realms, cool and without oppression

    • Oceans, ponds, streams, and springs

    • All mountains, including Sumeru

    • All the hells up to the majestic heavenly palaces

  • In all those pores, beings hear of nirvāṇa and the Dharma. Some remain deluded, while others hear the Dharma and make offerings—even though, truly, no Buddha ever truly appeared (on the ultimate level). It is just like someone awakening from a dream.

  • As a result, beings can come to have bliss and freedom in this world, living like a rhinoceros wandering in the world or like wind blowing without obstruction.

  • If, amidst illusions, someone hears sounds and gives rise to craving (or with the other senses), they will be enveloped by delusion and arrogance. Thus, abiding in equanimity, one can cultivate joyful conduct, uphold precepts, and be free from Māra's power.

• After this teaching was given, Candraprabha attains single-minded abiding in the Dharma and is able to expound the sūtras. Everyone else present, including the gandharva Pañcaśikha, also attains peace and benefit.

Commentary

Thrangu Rinpoche's commentary emphasises the following points:

• Inconceivable Dharma: Candraprabha's inquiry into the "inconceivable" Dharma indicates that these qualities cannot be fully understood by ordinary intellect.

• Inquiry: Inquiring about the qualities of buddhahood and its causes is essential. By becoming adept in these qualities, one overcomes doubt and fear about achieving them.

• Doubt and Awakening: Doubt about our ability to awaken arises from the mistaken belief that buddhahood exists elsewhere, whereas it actually exists within us.

• Purification: Buddhahood involves purifying our mindstream to reveal inherent qualities like wisdom.

In summary, recognising our potential to awaken involves:

1. Understanding the qualities of awakening.

2. Developing a sincere interest and yearning for buddhahood.

3. Being fearless and confident in attaining these qualities.

As a preliminary practice, taking refuge is crucial. Typically, we take refuge in the results (Buddha, Dharma, and Sangha), but to become the object of refuge, we follow a causal approach. Initially, we must take refuge in the Triple Gem externally.

1. Buddha: The ultimate refuge. Unlike the conditional Dharma and impermanent Sangha, the Buddha is not impermanent and should be regarded as our teacher.

2. Dharma: We take refuge in the Dharma because it teaches responsibility for our own karma and awakening.

3. Sangha: The Sangha serves as companions and friends on the path. Genuine teachers help overcome diligence and laziness.

In Vajrayāna, one also takes refuge in the Guru, Yidam, and Dharma protectors, which are fundamentally not different from the Triple Gem. These aspects are specific to Vajrayāna practice and are not summarised here as they do not apply to general Mahāyāna practitioners.

Discussion

1. How can we reconcile the idea that certain qualities cannot be fully grasped by intellect with our own practice and study of the Dharma?

2. In what ways does the Buddha's use of Pañcaśikha's music and the imagery of one hair pore containing the vastness of the Dharma challenge conventional perceptions of reality?