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The Profound Teaching of Buddhayana
PREFACE .................................................................................................................................................... 3
INTRODUCTION ....................................................................................................................................... 4
1. THE ONLY BUDDHAYANA ................................................................................................................ 6
2. THE PURE DHARMAKAYA ............................................................................................................... 8
3. THE ORIGINATION OF THE DHARMADHATU ......................................................................... 10
4. MIND AWAKENING AND ENLIGHTENMENT ............................................................................ 12
5. PURE DHARMA-EYE TREASURE .................................................................................................. 14
6. THE UN-ORTHODOX TEACHING .................................................................................................. 16
7. SEEING BUDDHA IN THE BLOOMING LOTUS FLOWER ....................................................... 18
8. BHUTATATHATA ESSENCE ............................................................................................................ 20
9. UNIVERSAL ILLUMINATION OF BUDDHA LIGHT .................................................................. 22
10. TRANSFORMATION OF CONSCIOUSNESS INTO WISDOM ................................................. 24
11. THE ALTRUISTIC LOVING KINDNESS ...................................................................................... 26
12. THE EMPTY NATURE OF SIN ....................................................................................................... 28
13. THE UNIFICATION OF TIME AND SPACE ................................................................................ 31
14. GENEROSITY WITHOUT APPEARANCES................................................................................. 33
15. THE UNCONDITIONED COMPASSION ...................................................................................... 35
16. FORBEARANCE OF BIRTHLESSNESS ........................................................................................ 37
17. PRECEPTS BEYOND APPEARANCES ......................................................................................... 39
18. CONSTANTLY TURNING THE WHEEL OF DHARMA ............................................................ 41
19. PERVASIVENESS OF THE EAR FACULTY ................................................................................ 43
20. AN ARISING MIND WITHOUT ABIDANCE ................................................................................ 45
21. THE UNITY OF WISDOM AND VIRTUE ..................................................................................... 47
22. THE PERFECT QUALITIES OF NIRVANA ................................................................................. 49
23. ATTAINING THE GREAT LIBERATION..................................................................................... 51
24. THE SEAL OF ULTIMATE REALITY........................................................................................... 53
25. THE UNITY OF ESSENCE AND APPLICATION ........................................................................ 55
26. BECOMING A BUDDHA IN THIS LIFE ....................................................................................... 58
27. UNITY OF THE BODY AND MIND ............................................................................................... 60
28. FORM IS EMPTINESS ...................................................................................................................... 62
29. TAKING REFUGE IN THE SELF-NATURE ................................................................................. 64
30. EMITTING LIGHT FROM THE EYEBROWS ............................................................................. 66
31. MUDRA OF THE BUDDHAYANA.................................................................................................. 68
32. REBORN IN THE PURELAND OF ULTIMATE BLISS .............................................................. 70
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The Profound Teaching of Buddhayana
33. ABSTINENCE IN BUDDHISM ........................................................................................................ 72
34. THE GREAT COMPASSIONATE WATER ................................................................................... 74
35. NEVER WAVERING ON THE PATH OF ENLIGHTENMENT ................................................. 76
36. MUNDANE AND SUPRAMUNDANE ............................................................................................. 78
37. MIND-BODY EMPTINESS............................................................................................................... 80
38. ACTUALIZING DHARMAKAYA ................................................................................................... 83
39. RELIANCE ON THE PURE DHARMA .......................................................................................... 85
40. TEACHING WITHOUT WORDS .................................................................................................... 87
41. THE ULTIMATE MEANING ........................................................................................................... 89
42. THE EMPTY NATURE OF THE SIX SENSE OBJECTS ............................................................ 91
43. EQUALITY OF GOOD AND EVIL ................................................................................................. 93
44. ALL DHARMAS ARE EQUAL ........................................................................................................ 95
45. BELIEFS ON ENTERING THE SPIRITUAL PATH .................................................................... 97
46. GENERATING THE BODHICHITTA VOW ................................................................................. 99
47. APPEARANCE IS THE IMAGE OF MIND ................................................................................. 101
48. CHI CHANNELS AND SUBTLE DROPS ..................................................................................... 103
49. SIX PRECAUTIONS IN CHI PRACTICES .................................................................................. 106
50. VEGETARIAN FOOD AND MEDITATION PRACTICE .......................................................... 113
51. SAMADHI OF MEDITATION ....................................................................................................... 118
52. OUR WORLD IS A PURELAND ................................................................................................... 123
53. MIND-ONLY IN THE DHARMADHATU .................................................................................... 125
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The Profound Teaching of Buddhayana
PREFACE
by Yeh-Mann
The necessary stages for earnest practitioners to follow Buddha's sacred Teachings are faith,
understanding, practice, and realization. By faith, we believe Buddha's teaching that "all beings possess
Buddha nature". This faith is a wisdom faith. Having this wisdom faith we can truly understand that all
things are inherently fulfilled, intrinsically and primordially perfected. Only by relying on our diligent
practice can we attain realization. All Sutras and Buddha Dharmas enunciated by Buddha Shakyamuni
point the Way to enlightenment. We ourselves must strive and tread the path to attain Self-realization. As
a practitioner, we should make a wise decision to choose an appropriate Dharma Gateway. With devotion
and perseverance we continually march forward through the chosen Gateway. Although the Gateways are
many, the final attainment is the same Oneness. This is the Way that all Buddhas of the Ten Directions
and Three Times attained their perfect supreme enlightenment.
In general, heretics and cults preach to seek freedom and enlightenment through external means
by employing intangible matters or relying upon someone else. They either do not really know what they
are practicing, or simply disguise it under the name of Buddhism for their personal gain and wealth. They
boldly declare that they have attained fruits of realization and enlightenment which they clearly do not
have. They further exaggerate certain supernatural powers to exploit the public's psychological curiosity
and need for blessings. By doing so they attract attention from potential adherents. Those who understand
the fundamental teachings of Buddhism immediately realize what they preach is not Buddha Dharma at
all. Surprisingly enough, there are quite a few people who blindly follow these heretics and cults too.
This book, entitled The Profound Teaching of Buddhayana, by Grand Master Shan-Fo,
introduces important Buddhist teachings based on the various Buddhist Sutras. It contains many chapters
which describe various supreme meditation practices in detail. Although these topics are subjected to the
author's interpretation, they all clearly embrace the doctrines of Buddhism. The meditation practices point
out the path for those whose concern is the improvement of their physical well being as well as their
mental and spiritual development. Thus, I sincerely write this preface.
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INTRODUCTION
by Kuan-Fou Chau
When readers pick up a book, the first thing they want to know is what is the purpose and main
theme of the book. Then, they may decide how to read about it. Therefore, I would like to briefly mention
a few unique points about this book.
1. This book is a collection of lecture transcripts given by Grand Master Shan-Fo, the third patriarch of
the Buddhayana Order. The lectures were delivered to the general public under the title of "Profound
Teachings of Buddhayana" in a weekly television program broadcasted by the China TV station. (The first
broadcast started on December 19, 1995. The program was scheduled from 10:30 to 10:40 every Tuesday
morning.)
2. The lectures presented a systematic discussion about the beginning level teachings of the Buddhayana
Order Mahayana Zengong. In each 10 minute segment Grand Master gave a brief, concise, and vivid
description of a specific topic explaining either the philosophy of Buddhism or important meditation
practices offered by Mahayana Zengong. It is convenient to learn, memorize, reflect upon, and
contemplate.
3. The heart-felt teachings of the Buddhayana Order Mahayana Zengong can be summarized as follows:
a). It integrates the quintessential teachings of eight major Chinese Buddhist Schools including the Zen,
Tantra, Pureland, Vinaya, Hua-Yen, Fa-Hsiang, etcetera, into a systematic and progressive teaching. By
practicing it, one can expediently assimilate the essence of absolute reality and master the marvelous
aspect of applications.
b). The doctrine of Buddhism is the principle, meditation is the Dharma Gateway, and Chi-Kung is a
complementary means. The practices concern both physiological cultivation and mind development and,
hence, allow one to unlock the inherent wisdom and cultivate virtue and merit.
c). It stresses how to attain mind awakening and enlightenment, sever the root ignorance, actualize the
Dharmakaya, and quest for the ultimate Nirvana. By that, the potential can be fully developed; the
application of mind power can be perfectly strengthened; the clear and radiant state of mind can be fully
maintained; and the unity of man and nature can always remain in the state of Oneness.
d). It provides detailed descriptions regarding the progressive development of opening Chi energy
channels, the meditation states of the emptiness of body, the emptiness of mind, and the emptiness of
mind-body.
e). It emphasizes the application of Buddhism in worldly matters, in scientific manners, in daily life,
and the modernization of the Buddhist institution. Grand Master clearly explains how to unify spiritual
practices with modern busy life styles. Further, he elaborates on how to spread the teachings to the general
public and promote the establishment of a happy, joyful, peaceful, harmonious society.
4. Grand Master Shan-Fo uses simple language to get to the main point. He often applies scientific facts
and daily events to explain the Philosophy of Buddhism. He also frequently quotes the concepts and
teachings of Confucianism and Taoism to illustrate the parallel thinking of Buddhist view points.
5. Several Buddhist subjects that have largely been neglected in the past are discussed and clearly
interpreted in this book. Those who seek the deeper, inner meaning of Buddha Dharma will find this book
of particular interest.
6. It is very popular today to provide free distribution of various sacred texts of Sutras, and sometimes
include lengthy commentary. These efforts are beneficial to those previously exposed to Buddhist
teachings. In this book, the quintessential teachings of Buddhism as well as the how and the precautions
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of doing meditation practices are presented. Thus, this book provides an excellent meditation and learning
tool for readers who are and those who are not yet initiated into the teachings of Buddhism. Everyone
will benefit from reading this book.
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The Profound Teaching of Buddhayana
1. THE ONLY BUDDHAYANA
- The Five Vehicles of Buddha Dharma
The Buddhayana Order is founded by Zen Master Miao-Kong. He integrated the
teachings of the Eight Major Buddhist Schools into one unique system and named it
Mahayana Zengong.
There were a total of ten Buddhist Schools after Buddhism was propagated in China. There were
eight major Mahayana Schools and two minor Hinayana ones. The former includes the Cha'n (Zen),
Pureland, Tantra, Lu School (Vinaya sect), Tein-Tai (the sect founded by Chih-i (538-597) taking the
Lotus Sutra as the real interpretation of Mahayana Buddhism), Hua-Yuen (A sect based on the
Avatamsaka Sutra), Fa-Hsiang (the Dharmalakasana sect), and San-Lun (Three Shastra School, the
Madhyamika or Middle sect). The latter includes Kosa (Abhidharma or Reality) and Satya-siddhi. For a
Great Cause, Zen Master Miao-Kong manifested into this world around the turn of the 20th century. He
founded the Buddhayana Order by integration of the quintessential teachings of the Eight Major Buddhist
Schools into one systematic, progressive teaching and named it Mahayana Zengong. The Buddha Dharma
[teachings] is the principal doctrine, meditation is the Dharma Gateway [method], and Chi Kung is the
complementary means. It provides teachings from the beginning Bodhisattva to the first Bhumi level
(sainthood) and on to the supreme level of perfect enlightenment.
Buddhism is the religion preached by Buddha Shakyamuni, who was born in Kapilavastu (in
today's northern India) about two thousand five hundred years ago. His name is Savarthasiddha (also
known as Shiddartha and Gautama), son of Suddhodana, the chief of the Shakya clan. Shiddartha
renounced all family ties at the age of twenty-nine. After going through six years of the most severe
ascetic practice, he finally entered upon a course of reflection and self-examination, and then attained the
supreme enlightenment. He preached continuously for the next forty-nine years.
The teachings of Buddha Shakyamuni have been classified in several categories. There are two
vehicles: the Mahayana (the Great Vehicle) and Hinayana (the Lesser Vehicle). The Mahayana includes
Buddhayana (the Buddha Vehicle) and Bodhisattva Vehicle while the Hinayana includes Hearer and
Shravakas. It has also been classified as three vehicles: the Great, the Middle, and the Lesser Vehicles. In
this case the Great Vehicle is the Buddhayana, the Middle Vehicle is the Bodhisattva, and the Lesser
Vehicle is the Hearer and Shravakas. Further, there is the classification of five vehicles: Buddha,
Bodhisattva, Hearer, Shravakas, and Human-God Vehicles. The Buddhayana means the Vehicle of
Buddha. Buddha is an enlightened being who has eradicated the false views and attitudes, habitual
defilements, and the vexation of ignorance and who has actualized the ultimate, perfect enlightenment.
The false views and attitudes refer to the ten roots of defilements which include five root
delusions and five deluded views. The five deluded views are the bodily view, the extreme views, the
wrong view, holding the false view as supreme, and holding wrong moral disciplines and conduct as
supreme. The bodily view means that one has a strong attitude toward grasping the self and external
objects and phenomena. The extreme view refers to the two extreme false views of eternalism and
nihilism. Those who hold the wrong view deny the Law of Cause and Effect. Those holding that the false
view is supreme are self-centered and eccentric. They always maintain that their own opinions and
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understanding are the most perfect, faultless ones. Those, holding wrong moral disciplines and conduct as
supreme, believe that by strictly observing a specific precept they will become a Buddha, and that they do
not need to liberate themselves from within. The root delusions are desire, anger, ignorance, deluded
pride, and deluded doubt. Practitioners who fully eradicate the false views and attitudes attain the fruits of
Arhatship and Pratyekabuddhaship.
The habitual defilements are the vexations that Bodhisattvas need to relinquish. To provide
sentient beings with antidotes to the 84,000 kleses [defilements] Buddha Shakyamuni gave 84,000
Dharma gateways [teachings] for beings of different mental capacities. Those teachings allow sentient
beings to enter into Buddhas' knowledge and insight and to finally attain the fruit of Buddhahood. If a
Bodhisattva has mastered all the 84,000 Dharma gateways and can guide sentient beings to freedom from
the bondage of the unending cycle of rebirth and transcend of the Three Realms, then the Bodhisattva is
said to fully accomplish the relinquishing of the habitual defilements.
The vexation of ignorance is the root of primordial ignorance. The ultimate goal of Buddhist
practices is to attain anuttara-samyak-sambodhi [the perfect, supreme enlightenment]. This is the teaching
of Buddhayana. All other teachings are expedient skillful means only. The Vehicle of the Bodhisattva is
for practitioners who vow to seek the attaining of Buddhahood and to bring freedom to sentient beings.
They have dissolved the false views and attitudes and the habitual defilements, although they have yet to
eradicate the root ignorance. The Vehicle of Hearer is for those who renounce worldly suffering. Through
practicing the Twelve Links of Dependent Origination, they have eliminated the false views and attitudes
and actualized the fruit of Pratyekabuddha. The Hearers realize the state of bliss and joy resulting from
relinquishing emotional vexations. The Vehicle of Shravakas is for those who also renounce worldly
suffering. They attain the Arhatship through practicing the Four Noble Truths. In the Vehicle of HumanGod, the main practices include the observation of five precepts, ten wholesome actions, and the practice
of meditation. The fruit of this Vehicle is the guarantee of rebirth as human beings or beings in the heaven
realms. It is to be noted that the heavenly beings have not transcended the cycle of rebirth and the Three
Realms.
We must make our Bodhichitta vow when we decide to take up the spiritual path. We should vow
to seek the attainment of Buddhahood and to save/deliver all sentient beings from suffering. The ultimate
goal of our practice is to become a Buddha. With this attitude our Bodhichitta vow is a truly pure one.
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2. THE PURE DHARMAKAYA
- The Three Kayas of Buddha
The Three Kayas [Bodies] of the Buddha are Dharmakaya [the pure and clear body],
Sambhogakaya [the full and complete body], and Nirmanakaya [the infinitely varied
body].
We all know that Buddhas have Three Bodies - the Dharmakaya, the Sambhogakaya, and the
Nirmanakaya.
First, let us talk about the Dharmakaya. Where is the Buddha when Buddha does not live in this
world? Buddha is pure and radiant. Buddha light indiscriminately illuminates the three thousand Great
Worlds. Buddha pervades the whole Dharmadhatu [Dharma realms]. Buddha is omnipresent. There are
descriptions of the Dharmakaya in many sutras, such as "There is nothing that is larger or smaller than
Buddha." "The size of Buddha looks larger than Mt. Sumeru and smaller than a sesame seed." "[It is]
neither inside nor outside nor in the middle." All these describe the fact that Buddha is pervading the
Dharmadhatu, the whole universe. Any sentient being can regain the true face of Tathagata and actualize
the pure and clear Dharmakaya if he or she accomplishes (1) making the Bodhichitta [aspiration for
Buddhahood] vow to attain the fruit of Buddhahood and to bring sentient beings freedom from suffering
and (2) being able to eradicate the false views and attitudes, habitual defilements, ignorance, and all the
ignorant vexations.
The Sambhogakaya is the body of a Buddha who vowed and then manifested into this world in
order to preach the teachings of the Buddhas. The body possesses the characteristic thirty two major
marks, the eighty minor marks and the transcendental wisdom. Thus, the Sambhogakaya is also called the
wisdom body. Buddha Amitabha made his Great Forty-Eight Vows countless kalpas ago and ultimately
became a Buddha. Similarly, because of his repeated Bodhichitta vow, Buddha Shakyamuni manifested
himself in this world two thousand and five hundred years ago and showed us the Way leading to the
attainment of Buddhahood. His full and complete body is thus called Sambhogakaya.
For the sake of saving sentient beings from suffering, a Buddha manifests in different forms of
beings in this world as well as in other worlds. According to modern astronomy, there are about ten
billion solar (star) systems in a galaxy. The most powerful optical telescope today reveals to us that there
are about two hundred billion galaxies in the universe. So, the numbers of Buddha world can be as
numerous as the grains of sand in the Ganges River. Thus, Buddhas manifest infinitely various forms of
Beings to the different worlds. For example, in the chapter of the Universal Gateway of the Lotus Sutra,
Avalokitesvara (Kuan-Yin Bodhisattva) manifested as a Premier in order to save other Premiers,
manifested as a young girl in order to save young girls, as a woman in order to save women, as an Asura
in order to save Asuras, as the eight divisions of celestial beings and dragons in order to save them.
Buddha Shakyamuni had been born as a king of the rabbits and deer in order to save herds of rabbit and
deer.
The account of a manifestation of Avalokitesvara as Lo-Han Kuan-Yin, a male Avalokitesvara,
has been recorded in the Shaolin Temple for centuries. It happened when the Shaolin temple was under
siege by an army of bandits. When the Temple was almost overrun, a strong man appeared and
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successfully defended the Temple. After the bandits were defeated, the Shaolin monks kneeled down to
express their appreciation only to see the strong man jump into the air and transform into a golden figure
of Kuan-Yin Bodhisattva. Shaolin monks then and there realized that the strong man was the
manifestation of Avalokitesvara. Therefore, they erected a golden statue whose appearance resembled
what they had remembered of the strong man. The statue was named the Lo-Han Kuan-Yin.
Avalokitesvara has also manifested as a young pretty girl with a fish basket, so is also called
"Fish-Basket-Kuan-Yin." The time was ripe for Avalokitesvara to save a fisherman who had a spiritual
connection with Avalokitesvara immeasurable kalpas ago. There are many fishermen in the village
pursuing this pretty girl. The girl asked all of them to recite as many sutras as possible. So, she finally
agreed to marry the wisest young fisherman. She died the night they had the wedding ceremony. The
funeral procession was forced to stop in the village because the coffin suddenly became too heavy to be
carried away. Then, the coffin opened up by itself and there appeared Avalokitesvara who subsequently
vanished into thin air. The villagers realized that the young pretty girl was the manifestation of
Avalokitesvara.
In the history of Chinese Buddhism there were two well known sages, Han-Shan and Shi-Der.
They had been identified as the manifestation of Manjushri and Samantabhadra Bodhisattva, respectively.
According to the tradition of the Tantric Nyingma School Padmasambava was manifested from a lotus
flower.
Monk Miao-Kong, the founder and the first Patriarch of our Buddhayana, is the manifestation of
Buddha Vairochana, the Great Sun Tathagata, and the Da Zi Zai Wang Fo. He manifested into this world
and handed down the supreme teachings of the Buddhayana Mahayana Zengong. The teachings result
from the integration of quintessential teachings of the eight major Chinese Buddhist schools. It provides a
systematic and progressive teaching from the beginning Bodhisattva vow to mind awakening on the
supreme level of perfect enlightenment.
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The Profound Teaching of Buddhayana
3. THE ORIGINATION OF THE DHARMADHATU
- The Six Great Originations
The Bhutatathata essence [the Buddha nature] is intrinsically formless, is primordially
pure and radiant. It pervades and encompasses the Dharmadhatu and is omnipresent.
But, why then do the Three Realms and the myriads of phenomena come into
existence? It all began with an arisen conceptual thought of ignorance so that the Six
Great Elements [Earth, Water, Fire, Wind, Emptiness, and Consciousness] were
created and followed by the formation of mountains, rivers, the great earth, all things
and all phenomena.
Why do the Three Realms exist? Why are there mountains, rivers, the sun, the moon, and stars?
And how do we come into being? Why are humans in this world? Buddha Shakyamuni told us that we
all have the identical Buddha nature. But how can we regain our true face [the Bhutatathata essence, the
True Self, the Buddha nature]? What is the Bhutatathata essence? Buddha Shakyamuni expounded these
questions in his discourse of the origination of the Dharmadhatu [universe].
In the Shurangama Sutra, Shakyamuni Buddha told us that before the formation of the universe,
the sky and the earth, and all things that we live in, there was the universe of Buddhas, the Buddhafield. It
is clear, luminous, empty, calm, and tranquil. The Buddha nature pervades and encompasses the
Dharmadhatu and is omnipresent. It has been that way for innumerable aeons. However, all things arise
from the mind and all things cease to exist by the mind. All appearances and phenomena are created by
the mind from which conceptual thoughts spontaneously arise. The conceptual thought is called
ignorance. The ignorant conceptual thought is clearly not compatible with the Bhutatathata essence. The
naked awareness of these two aspects results in the generation of the Consciousness Element. The
Consciousness Element is our karmic consciousness, the Alaya-vijnana, the king of the eight classes of
Consciousness.
The karmic consciousness itself is formless. However, after the formation of the Consciousness
Element, it exhibits a translucent aspect of the mind, that is, it is no longer as luminous as before. The
empty space due to the translucent aspect of the mind is called the Emptiness Element. The boundless
space and the immense "sky" possess the dual aspects of brightness and darkness. The imbalance between
the bright and dark aspects results in the creation of the Wind Element. The circulation of the Wind
Element generates spinning, rotating [centrifugal] forces which lead to the production of the Earth
Element. Optical astronomers tell us that our universe is spinning, spiraling at astonishing speeds and is
continuously expanding outwardly from the center of the universe. So, in the beginning stage the universe
originates from the creation of the Wind Element and subsequently the Earth Element. The Earth Element
is the smallest unit of matter which was generated from emptiness.
From the scientific point of view, the newest subparticle is called the J-particle, discovered by an
international research team led by Dr. S. C. C. Ting of MIT. Is this the smallest particle? The answer
awaits further scientific investigations. However, in the Shurangama sutra Buddha Shakyamuni
expounded that the smallest subtle particle is called "nearest-to-emptiness-dust", [paranuma in Sanskrit],
which is the Earth Element. The accretion of Earth Elements forms the stars, planets, mountains and
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rivers. The Sun of our solar system is a massive fire ball whose extremely high temperature is called the
Fire Element. The hottest, densest part of the Earth is in its center where the magma locates. The magma
also belongs to the Fire Element. The space is materially quite porous and is called the Water Element
characterized by low temperature. The matter of the universe is thus formed through the origination of the
Six Great Elements, that is, Earth, Water, Fire, Wind, Emptiness, and Consciousness. In fact, the Six
Great Elements are manifested from the Bhutatathata essence which is primordially pure and radiant.
The process of our birth as a human being is similar to the origin of the universe. If we did not
attain high level meditation practices in our previous life we still have strong delusion and heavy
ignorance. That is why in the bardo state we still hold on to worldly passions. So, following our karmic
forces and ignorance, our sexual desire naturally arose when we saw our "future" parents making love
together. As a result, the bardo got into the fertilized egg and started the process of rebirth as a being. The
genes in the semen and egg and the nutrients from the mother all include the needed four elements of
Earth, Water, Fire, and Wind. After ten months we are born as babies. All the inherited ignorance,
defilements, and karma of the babies are called the Consciousness Element and the Emptiness Element.
This completes the processes of our rebirth.
Once we sincerely decide to take up the spiritual path we should fully understand the principle of
dependent origination and comprehend that all things in the universe are impermanent. All things must go
through the cycle of four periods: formation, stabilization, decaying/disintegration, and emptiness -- a
repeated cycle like the four seasons in a year, the spring, summer, fall, and winter. Therefore, in trying to
regain our true face of the Tathagata we must eradicate the primordial ignorance in the eighth Alaya
Consciousness which embodies the Bhutatathata essence and the fundamental ignorance. By eliminating
ignorance the Bhutatathata essence will then spontaneously present itself. After fully realizing that the
existence of all things depends on circumstances and conditions and that all things do not have any
inherent nature, we will then see the true reality of all things. At that instant we naturally regain our true
face of Tathagata which is pure, radiant, and omnipresent. This ultimate accomplishment is called
attaining mind awakening and enlightenment.
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4. MIND AWAKENING AND ENLIGHTENMENT
- Dependent Origination and Non-Inherent Existence
Mind awakening is a true understanding of the nature of the mind, a true
comprehension that everything is only ideation. Things only exist insofar as they are
contents of the mental consciousness. All things exist through co-arising; as such, they
are impermanent in nature and possess no reality. Mind awakening is the aspect of
understanding the true nature of the mind while enlightenment is the actual realization
of it through meditation practice.
What is meant by mind awakening and enlightenment? The teaching of Zen directly points to the
true nature of the mind and sees the true reality to becoming a Buddha. It allows one to fully understand
one's true nature of mind and attain mind awakening and enlightenment. As a result, one can transcend
the Three Realms, regain the true face of the Tathagata, and be liberated from the unending cycle of
rebirth.
To attain mind awakening means to fully understand the nature of the mind, to truly comprehend
that everything is only ideation. Things only exist insofar as they are contents of the mental
consciousness. Things cease to exist as the conscious mind ceases to function. All things exist through coarising. When conditions and circumstances are met, there is a gathering; otherwise, there is none. As
such, the nature of thing is not eternal but impermanent. Looking around, the mountains and rivers, the
sun, moon, and stars, birds, fishes, animals and plants, even our bodies and all external worldly things, the
kinships, love, fame, wealth, and fortune, all arise through conditioned co-arising. In the whole universe,
it is the Bhutatathata essence, i.e., our Buddha nature, that is permanent, eternal. The Buddha nature does
not appear or disappear as a response to the conditioned co-arising or conditioned co-perishing. The
mountains, rivers, the sun, moon, and stars will eventually disintegrate. The universe will go through the
four periods of formation, stabilization, decaying/disintegration, and emptiness. Nature has four seasons spring, summer, fall, and winter. A human has the four inevitable stages of birth, old age, sickness, and
death. Last year [1994] we witnessed the impact of the comet Shoemaker-Levy 9 on Jupiter. The comet
ended up in explosion and disintegration. Likewise, from formation, all astronomic objects will
eventually go through the decaying period and end up in explosion, disintegration, and then go back to
emptiness. The fate of Earth is no exception to this process.
As human beings we face the reality of birth, old age, sickness, and finally death. We did not have
a physical body in the first place. Our birth really results from the union of our karmic consciousness
[soul] and the fertilized egg. Gradually we grow up and finally we die. After cremation our body
becomes emptiness in the end. However, our Bhutatathata essence is neither born nor does it die.
Although we are born as human beings, our Consciousness [Bhutatathata essence] is never born. When
we die our Bhutatathata essence never dies.
In expounding the Shurangama Sutra, Buddha Shakyamuni asked King Prasenajit who was an
annihilationist: "What does your nihilistic master teach you?"
King Prasenajit replied: "My Master taught me that all things including our physical body will be
annihilated and extinct."
Buddha Shakyamuni told him: "In your body there are things that will never vanish and that are beyond
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life and death."
King Prasenajit said: "Why did I not know that?"
Buddha asked him: "Have you ever been to the Ganges River?"
The King answered: "I have been to the Ganges River three times. The first time was when I was three
years old. My mother took me there to have a bath. The second time was when I was in my twenties. The
third time was quite recently when I was sixty two [the same age as the Buddha]."
Buddha asked: "Did you see any difference in the scenery and the water of Ganges River those three
times?"
The King replied: "It was very different."
Buddha asked further: "In the three visits did the nature of your seeing change or not? Was there any
difference in your nature of seeing when you visited the Ganges River at three, in your twenties, or at
sixty two years old?"
Prasenajit replied: "The nature of seeing has never changed!"
Buddha Shakyamuni expounded to him: "That is correct. We are getting old because we live through the
cycles of formation, stabilization, decaying/disintegration, and emptiness. Things which are changing will
get old. The nature of seeing never gets old and is always with us and will never change. It is the same
with our Bhutatathata essence which is never born and never dies."
The Alaya Consciousness, the king of the eight classes of our Consciousness, is also called the
Sugatagarbha which is the embodiment of the Bhutatathata essence and the fundamental ignorance. Our
six sense Consciousnesses are the cognitive mind that knows what goes on about the sense faculties (eyes,
ears, nose, tongue, body, and mind) and sense objects (form, sound, smell, taste, feeling, and ideas).
Buddhas can interchangeably use the six sense faculties due to the marvelous subtle functions of the
Bhutatathata essence. We, the deluded sentient beings, can not use the six sense faculties interchangeably.
So, when we fully comprehend the conditioned co-arising principle; when we are free from attachment
and grasping; when we can let go of things; and when our six sense faculties do not interact with the six
sense objects, our Six Consciousnesses will then be free from arising. Furthermore, if we can remain in a
state of non-duality, that is, thinking neither good nor bad; neither accepting nor rejecting, the Seventh
Consciousness (the Manas) will not arise either. Then the fundamental ignorance is eradicated. The
Bhutatathata essence will then spontaneously present itself and is pure, radiant, and omnipresent. In
accomplishing this, we attain enlightenment. Our Dharmakaya become perpetual. We have full control of
our destiny of birth and death and transcend the Three Realms. We will live in eternity. This is what is
called the Bhutatathata essence.
In summary, mind awakening is the aspect of understanding the true nature of the mind, while
enlightenment is the aspect of actual realization of it through meditation practice. When experiencing that
all things exist through conditioned co-arising, we actualize the true reality. We then attain mind
awakening and enlightenment.
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The Profound Teaching of Buddhayana
5. PURE DHARMA-EYE TREASURE
- The Zen of the Patriarch
The Zen of the Patriarch is the Sudden Approach method. It is the supreme heart-toheart (mind-to-mind) transmission between Patriarchs. With this teaching those
practitioners who have a wholesome wisdom root can regain their true face at that
instant moment.
In general, the Zen school of Buddhism has two Dharma gateways: (1) the Zen of the Patriarch
and (2) the Zen of the Tathagata. The former is the "Sudden Approach" which has been handed down
from generation to generation through heart-to-heart transmission by the Patriarchs. The latter is the
"Gradual Approach" which provides sentient beings with Buddha's progressive teachings to allow them to
enter into the knowledge and insight of the Buddhas and then to regain the true face of the Tathagata, that
is, the attainment of mind-awakening and enlightenment.
Regarding the Zen of the Patriarch, let me begin with the story of "Smile in responding to holding
a flower." Buddha Shakyamuni held a flower in the Vulture Peak Assembly and none among the million
attendants understood what Buddha was "saying" except Mahakashyapa who responded with a broad
smile. Buddha said: "I have the pure Dharma-eye treasure, subtle Nirvanic mind teaching, the nonappearances of the true nature of reality, the subtle Dharma gateways. The teaching does not depend on
words and writings and is a transmission outside the orthodox teachings. I pass this transmission to
Mahakashyapa." Only then, the multitudes realized that Buddha had handed down the most precious
teaching to his chief disciple, Mahakashyapa who was later honored as the first Patriarch of the Indian
Zen tradition.
Next, in the Chinese Zen tradition, an account regarding conversations between Bodhidharma and
Hui-Ko about finding a peaceful mind. Hui-Ko, the second Patriarch of the Chinese Zen tradition, sought
advice from Bodhidharma about how to find peace of mind. Bodhidharma told him: "Show me your
mind/heart." That means "bring your mind/heart to me and I shall make it peaceful." Hui-Ko reflected
upon that and tried to find his mind/heart for a long time without success. So, he replied: "I could not find
my mind/heart." In the processes of searching for his mind/heart Hui-Ko felt that his mind was wakeful
and pervading and also clear and luminous, yet there was not any trace that he could hold on to. At that
moment, Bodhidharma proclaimed: "I have made your mind peaceful." In that instant Hui-Ko attained
great realization.
When Hung-Jen, the fifth Patriarch of the Chinese Zen tradition, was about to pass on the lineage
to the sixth Patriarch he asked all of his disciples to present a stanza about their meditation experiences.
He would hand down the robe and the alms-bowl of the Patriarchate to the wisest disciple. Shen-Hsiu, the
chief disciple of Hung-Jen, wrote:
The body is a Bodhi tree.
The mind is a clear mirror.
Wipe it clean frequently and diligently.
Keep it free from dust and obscuration.
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The Profound Teaching of Buddhayana
Shen-Hsiu hesitated to present it to the Patriarch. Instead he wrote the stanza on a wall. Master Hung-Jen
read it and commented: "Still have not seen the nature of mind! However, if one would sincerely recite it,
one can gain good fortune." So, when Hui-Neng heard of the recitation in his stone pestle room, he knew
that Shen-Hsiu indeed had not realized the true nature of mind. Hui-Neng then composed one himself.
Because he was illiterate he asked another person to write it on the wall for him. The stanza reads:
The Bodhi is not a tree.
The mind is not a clear mirror.
Originally there is nothing at all.
What can there be to keep free from dust and obscuration?
After reading it, unfortunately, Hung-Jen said: "Still have not yet awakened the true nature of mind." HuiNeng appeared to be the wisest disciple, so Master Hung-Jen hinted at Hui-Neng to see him at midnight.
When he did, Master Hung-Jen expounded the Diamond Sutra to him. The text reads: "A Bodhisattva
should not abide in any attachment and should give rise to such a mind". Hui-Neng suddenly experienced
a great realization. To make his realization more emphatic Hung-Jen stated further: "All Dharmas are not
beyond the Self-nature." This means that all things are manifested from the Self-nature. Hui-Neng
subsequently expressed his realization of Self-nature in the following verses:
How is it that the Self-nature is primordially pure?
How is it that the Self-nature is intrinsically beyond arising and disappearing?
How is it that the Self-nature is innately fulfilled?
How is it that the Self-nature is intrinsically unwavering?
How is it that the Self-nature can manifest all phenomena and appearances?
This clearly demonstrated that Hui-Neng truly attained enlightenment at that moment. From the stanzas of
Shen-Hsiu and Hui-Neng we understand what is and what is not enlightenment. Both the Bodhi tree and
the clear mirror are tangible materials while the mind/heart is not, so is our Dharmakaya. Therefore, using
tangible matter to describe the intangibles means a lack of understanding of the nature of the mind. The
stanza composed by Hui-Neng reflected his understanding of emptiness. The first four verses are his
realization of Self-nature. However, his last verse expressed the aspect of the existence of all things. In
other words, Hui-Neng realized not only the empty nature but also the marvelous existence of things. This
state of realization is truly the attainment of enlightenment.
Later, when Hui-Ming asked Hui-Neng who had received the robe and alms-bowl of the
Patriarchate and became the sixth Patriarch, Hui-Neng expounded to him: "Thinking neither good nor
bad, at that moment what is the true face of honorable Ming?" and "There is no secret in the language and
expression. The secret is within you." That also led Hui-Ming to achieve a sudden realization.
In fact, there is no Sudden or Gradual Approach in terms of teachings, rather it depends on
whether a practitioner is the proper vessel or not. If we devote our practices to the Dharma, we will attain
mind awakening and enlightenment in due course. Mind awakening and enlightenment is the supreme
heart-to-heart transmission between Patriarchs. When we have the wholesome wisdom root we can then
regain our true face in that proper sudden moment.
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The Profound Teaching of Buddhayana
6. THE UN-ORTHODOX TEACHING
- The Dharma Gateway of Zen
The teaching of Zen is a transmission outside the orthodox teachings of Buddhism and
does not depend on words and writings. It is the pure Dharma-eye treasure, subtle
Nirvanic mind teaching, the non-appearances of true reality. It is a teaching that
allows one to attain mind awakening and enlightenment yet without the prerequisite of
Sutra study or recitation of Buddha's name.
The Chinese Zen school of Buddhism has handed down the Zen of the Patriarch and the Zen of
Tathagata. What does Zen mean? Cha'n (Zen) is the Chinese phonetic of the Sanskrit Dhyana. Its
meanings include "to get rid of evil", tranquility, and insight. To get rid of the ten evil thoughts and
improper conduct and cherish good deeds that are part of Zen practices. Many practices of other religions,
philosophies and schools can also be classified as Zen practices. For example, the Confucians practices of
quietude, absorption, stillness, peace, and contemplation; the Taoists focus on practicing the purity and
intuition; and the contemplation of Koans of the Zen schools all are part of Chinese Zen.
The Chinese Zen tradition employs the contemplation of Koans for the purpose of allowing their
disciples to attain Sudden Realization and Enlightenment in one life. Normally, a student requests
teaching from a Zen master who will give a phrase or a sentence to him or her. The student is instructed to
reflect and contemplate on that phrase or sentence at all times. If the student attains realization of the
reality of the phrase or sentence, he or she is said to have broken through the First Gate of passage. That
means that the student has passed the First Gate of the Three Gates of Zen teaching. In other words, the
student has attained mind awakening and entered the first Bhumi [stage] of the Bodhisattva. When the
student has broken through the Second Gate of passage which is called the gate of life-and-death, he or
she actualizes the state of birthlessness [eternity]. This is equivalent to entering the eighth Bhumi of the
Bodhisattva, the unwavering stage in which one will never retrograde to lower Bhumis. When the student
has broken through the Third Gate of passage which is called the gate of tranquility, he or she has
completely eradicated vexations and ignorance and attained the ultimate supreme enlightenment of
Buddhahood.
There are more than one thousand seven hundred Koans that have been documented. In fact, the
meaning of Koan is to be watchful about the origin/source of the Koan that one is contemplating on. In
other words, it is to reflect on who is having the arising thought in the moment of the arisen thought. For
example, one of the koans is "Who am I?" Those who are practicing both Pureland and Zen schools prefer
the koan "Who is this person reciting the Buddha's name?" One recites "Buddha Amitabha! Buddha
Amitabha! ..." and at the same time contemplates "Who is reciting the Buddha's name?" Should one find
the true face of the Self or the person who is reciting the Buddha's name, he or she attains the meditative
experience of mind awakening and enlightenment.
Monk Chau-Tzuo reflected on the "Void/empty" resulting in the realization of the Realm of
Avatamsaka. When he was eighty years old, Monk Chau-Tzuo still continued his contemplation
meditation. He constantly visited other practitioners and studied sutras tirelessly. Monk Wei-Shan told his
disciples that he was a water buffalo in his past life. So, he asked his disciples to contemplate on the koan:
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The Profound Teaching of Buddhayana
"Monk Wei-Shan is a water buffalo." The disciples should be mindful on whether their master is Monk
Wei-Shan or a water buffalo! If he is monk Wei-Shan, why was his past life lived as a water buffalo?
Conversely, if he is a water buffalo, why his past life was monk Wei-Shan? Zen master Phu-Yen
reflected on "All phenomena converge into one, then where does the one go?" He finally achieved great
realization. Today, there are many other popular koans like "What was my true face before I was born?"
The purpose of koans is to see the true face through contemplation of a specific koan. There are
many stories about achieving the inconceivable realization using this teaching. Examples are: a master
gave a koan to his disciple: "What does Buddha nature mean?" After twenty years of contemplation the
disciple came back to see his master. The disciple asked his master "What does Buddha nature mean?"
The master responded by slapping his disciple in the face. The disciple laughed excitedly three times,
turned about and left. The master commented by saying "Very good indeed. That's it! That's the way it
is!" In another case, after the master slapped his disciple in the face, the disciple made three prostrations.
In other cases, the master would respond by shouting and hitting the disciple with a club. The disciple
stood there without a word. The master then asked "Do you feel any pain at all?" The disciple answered
"Yes, it is. But no, it is not." The master was puzzled and asked the disciple to explain why there was pain
yet it was not really painful. The disciple answered, "If I say it is indeed painful, this means that I have
given rise to the thought of displeasure and that I have given rise to my dualistic mind. However, if I say
that I did not feel the pain, what is the difference between me and the grasses, wood, tile, and stone?" The
awareness of an enlightened being pervades the whole Dharma Realm. How can such a person have no
feeling? Such a person of course can see with the nature of seeing; can hear with the nature of hearing;
can smell with the nature of smelling; can taste with the nature of tasting; can feel with the nature of
feeling; and can know with the nature of knowing. Therefore, the nature of seeing, hearing, smelling,
tasting, feeling and knowing all unify as one inseparable unity. These functions fully display the
application aspect of the Bhutatathata essence. Furthermore, an enlightened being constantly remains in
the state of meditation whether he or she is walking, abiding, sitting, or lying down. He or she is free
from the arising of dualistic thoughts.
It is clear that koan practices are nothing but applying the contemplation of koans to replace all
other wandering and deluded thoughts. When one persistently concentrates on the arising thought of the
koan every second, every minute, to that degree one simply keeps the ignorance from arising, eliminates
dualistic thoughts, and attains neither accepting nor rejecting ideas. In such a state, the Bhutatathata
essence will automatically present itself. The radiance of the Self-nature naturally shines forth permeating
the whole universe. This is the achievement of breaking the First Gate of passage. One can then be free
from the bondage of the cycle of rebirth and transcend the Three Realms. The teaching of koans has been
very popular since the early days. It is most important to follow an enlightened master in receiving such a
teaching. Otherwise, the practice can often lead one to easily fall into prey of jargons and become a "form
of frenzy Zen."
Therefore, we understand that the teaching of Zen is a transmission of the un-orthodox teachings
and does not depend on words and writings. It is the pure Dharma-eye treasure, subtle Nirvanic mind
teaching, the non-appearances of true reality. It is the teaching that allows one to attain mind awakening
and enlightenment yet without the prerequisite of Sutra study or recitation of Buddha's name.
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The Profound Teaching of Buddhayana
7. SEEING BUDDHA IN THE BLOOMING LOTUS FLOWER
- The Dharma Gateway of Pureland
The teaching of Pureland provides the supreme teachings that allow one to attain
enlightenment in this life provided that practitioners actualize the state of samadhi
while reciting Buddha's name. That is equivalent to the attainment of mind awakening
and enlightenment.
The Dharma gateway of the Pureland school is also called the Dharma gateway of the Recitation
of Buddha's Name. The main meditation practice for beginners is the Upholding of Buddha's Name. For
the advanced practitioners it is the Visualization of Buddha and the Contemplation of Buddha in
Samadhi.
Upholding Buddha's Name is done by chanting Buddha's Name either loudly or silently, or by the
vajra chant. Also, one can practice it using the ear faculty to hear Buddha's Name or using one's heart to
be mindful of Buddha. That is why Upholding Buddha's Name is a Dharma gateway for all three different
kinds of spiritual capacities. In fact, the purpose of Upholding a Buddha's Name is to replace one's
conceptual thoughts with the pure mind focusing on the Buddha's Name. We always and constantly have
all sorts of wandering thoughts. When we are one-pointedly upholding the Buddha's Name, that is, one
thought and one thought only, we will receive blessings from Buddha; our body becomes radiant; many
karma forces and karmic retributions are dissipated. If we further dedicate the merit accumulated from
Upholding Buddha's Name to our debtors we can eliminate our potential calamities.
The practice of the Visualization of Buddha means that we visualize in our mind the Buddha
Image(s), Buddha's Name, or Buddha light without chanting. If we visualize that the Buddha light directly
blesses us, our Self-nature can be purified; our meditation power and our mind power can be improved;
our negative karma eliminated and our sickness healed. Three years ago when I was in Los Angeles
giving the Zengong teaching, I read a news report related to the visualization of Buddha Light. It was a
story about two young American men who had AIDS. Hoping to recuperate from the deadly disease, they
took three months off and took drug prescriptions for three months. Fortunately, they ran into a spiritual
medium who taught them how to use the cosmic light to cleanse their body and eradicate the aids virus.
Their immune systems greatly improved before the end of the third months.
Contemplation of Buddha in Samadhi does not use the conscious mind, in contrast to the above
two practices. In fact, it is a state of mindfulness yet is not really mindfulness. For example, half way
through the chanting of Buddha's Name, one enters a deep level of meditation where one attains a mental
state of "constancy of pure thought." In that mental state one does not know the existence of his or her
mind and body; forgets the chanting of Buddha's Name; and has no rising conceptual thoughts. Or, it is a
state of non-mindfulness, yet there is still mindfulness. For example, it is the constancy of pure thought
without consciously wanting to chant the Buddha's Name. But, it is the Self-nature that naturally chants
the Buddha's Name; or, from the Self-nature there comes the most wonderful, melodious, peaceful music
of the Pureland of Ultimate Bliss. Therefore, one is said to attain the fruit of mind awakening and
enlightenment when one experiences the state of mindfulness yet not really mindfulness, the state of nonmindfulness yet still mindfulness, and that every thought is the thought of Buddha's thought. This is the
accomplishment of seeing the Buddha in the blooming Lotus Flower and realizing the state of
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The Profound Teaching of Buddhayana
birthlessness. That is the Contemplation of Buddha in Samadhi.
"Every thought is the Buddha's thought" is enlightened awareness. Buddha is an enlightened
being. In this meditation state the Buddha nature and the awareness pervade the whole universe. It is the
clarity of knowing everything. It can also be stated as "every thought is a pure awareness." The pure
awareness indicates that the six faculties are in the unwavering state; the conscious mind is in a state of
tranquility; and the six sense faculties do not interact with the six sense objects. Under such conditions
and circumstances the six classes of consciousness do not arise and therefore the fundamental ignorance
does not arise. Let the pure, unstained thought remain without interruption. Every thought is the thought
of Buddha, the pure thought, and the thought of enlightened awareness.
The meaning of "Seeing the Buddha in the blooming Lotus Flower one realizes the state of
awareness of birthlessness" can be elaborated as follows. The blooming of the flower implies the blossom
of the Self-nature Lotus Flower. It means that the radiant Self-nature shines forth at the present moment.
The primordially pure, radiant Bhutatathata essence suddenly is displayed and pervades the Dharma
Realm. Seeing the Buddha is seeing the Self-nature Buddha Amitabha [immeasurable light and limitless
life]. This is the indication that one has attained realization in this life. That is, one actualizes the
Contemplation of Buddha in Samadhi. The Buddha light of the Self-nature indiscriminately illuminates
the three thousand Great Worlds, i.e., pervades the whole universe. The awareness of birthlessness
indicates the meditation state that every thought is neither arising nor perishing; that every thought is
unwavering; that every thought does not appear or disappear according to conditions and circumstances.
Birthlessness means "never born and never dying"; neither producing nor eliminating; and so on. All of
the above describe the experiential stage of mind awakening and enlightenment.
Most of the Pureland practitioners hope that Buddha Amitabha will arrive to welcome them when
they are facing death or if they are able to chant Buddha Amitabha's Name ten times at the moment of
death. The latter hope is not quite realistic if the dying person has no previous practice. During the process
of dying more than 50% of the people are in a state of coma. How can a dying person chant the Buddha's
Name then? That may not be very helpful either, even in the presence of others who devotedly chant the
Buddha's Name to assist the dying person. In fact, a good insurance policy is that we practice this
ourselves while we are alive. We should practice chanting and reciting Buddha's Names too, at least, to
the level that our conscious mind is able to remain in tranquility. Of course, we start out by upholding the
Buddha's Name and visualization of Buddha, then go on to the advanced practice of contemplation of
Buddha in Samadhi. Therefore, the practices offered by the Pureland School indeed provide a supreme
teaching that allows one to attain enlightenment in this life. The necessary condition for the attainment of
mind awakening and enlightenment is that we actualize the state of samadhi in recitation of Buddha
name.
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The Profound Teaching of Buddhayana
8. BHUTATATHATA ESSENCE
- The Greatness of Essence
We want to regain the true face of Tathagata, the Bhutatathata essence which is the
Dharmakaya.
When Buddha Shakyamuni achieved Self-realization under the Bodhi tree he proclaimed: "How
wonderful! All mountains, rivers, and the great earth possess the identical wisdom and virtue of the
Tathagata. Because of conceptual thoughts and desirous attachments, they can not attain such a
realization." This means that not only beings but also the mountains, rivers and the great earth all possess
the same wisdom and virtue of Buddhas. If conceptual thoughts and desirous attachments are eliminated,
one can attain realization. Our Bhutatathata essence is primordially pure, radiant, and pervades the whole
universe. However, it is covered by the veil of ignorance because of our conceptual thoughts. There are
descriptions of the Bhutatathata essence in many sutras, such as "There is nothing that is larger or smaller
[than it]." "[The size of Bhutatathata essence] looks larger than Mt. Sumeru and smaller than a sesame
seed."
In a public address astronomer Fang Li-Chi was asked two basic questions about our universe: "Is
it a limited or unlimited universe? Is or is not there a boundary to the universe?" Professor Fang answered
by saying that "our universe is limited yet has no boundary." The answer seems very puzzling. One tends
to reason that if it is limited, then there must be a boundary. Professor Fang elaborated further: "Our
modern astronomic observation suggests that there are about two hundred billion galaxies in the universe.
So, there is a limit to the total mass of the universe. However, all astronomic objects are receding and
spiraling in astonishing speeds away from the center of the universe. We can not see the edge of the
universe even with the largest telescope available to date. So, there is no boundary." The scientific
approach requires evidence to support such a statement. Therefore, according to astronomers our universe
is limited, and so is our understanding.
With the insight of Self-realization, Buddha Shakyamuni declared that the universe is limitless
because "Our Bhutatathata essence is never arising and is never perishing", as stated in the sutras. Arising
and perishing does not depend on conditioned co-arising. It is perpetual, neither stained nor pure, neither
increasing nor decreasing. It is no more for sages and no less for commoners. It is located neither in the
inside, nor in the outside, nor in the middle. Then exactly where is it located? In fact, it is located not only
in the inside, and in the outside but also in the middle. In other words, it is omnipresent. It is located
everywhere.
According to the Confucian point of view, the description of the Bhutatathata essence is:
"Looking but you do not see it; listening but you do not hear it; feeling the substantial matter but you can
not hold it, this is called the Way of the Middle." In fact, the Way of the Middle is equivalent to the
Middle Way of the True Reality of Buddhism. It is something that you look at but can not see; something
you listen to but can not hear; something whose existence you can feel but can not get hold of. All things
and phenomena in the universe are manifested from the Bhutatathata essence. In the Tao-Te Ching, Laotze said: "Those that you look at but can not see are called "ih" [the formless]; those that you listen to but
can not hear are called "shih" [the soundless]; those that you grab but can not get hold of are called "weih"
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The Profound Teaching of Buddhayana
[the intangible]. These three are beyond words and expressions, but their substance [essence and nature]
is one identical thing." From the scientific point of view this is the unification of matter and mind.
According to the teaching of Mahayana Zengong this is "matter and mind are One" as all things are
manifested from the Bhutatathata essence.
The Heart Sutra says: "Form is emptiness and Emptiness is form. Form is not different from
emptiness and Emptiness is not different from form." What it says here is that form and emptiness are
identical. Why does it say that form is emptiness? This is because all things that have form and
appearance are intrinsically empty in nature. The existence of all things is manifested from the
Bhutatathata essence. It began from an arisen conceptual thought of the fundamental ignorance which
subsequently created the Six Great Elements [the element of consciousness, the element of emptiness, the
element of wind, the element of earth, the element of water, the element of fire, and the element of earth].
From that the mountains, rivers, the great earth, the moon, the sun and stars are further created.
According to scientific classification there are more than one hundred elements which are
composed of different numbers of electrons, protons, and neutrons. For example, a hydrogen atom
consists of one electron and one proton. A carbon atom consists of six electrons, six protons, and six
neutrons. The oxygen atom consists of eight electrons, eight protons, and eight neutrons. For a given
element the numbers of neutron may differ slightly. They are called isotopes for that element. Some of the
isotopes may be radioactive. Matter is formed by the combination of different elements. For example,
plastic materials are mainly made of carbon, hydrogen and oxygen. Therefore, "all things" in the world are
formed by the reaction of different elements and matter.
"Emptiness is form" means that all things are primordially empty in nature. Our physical eyes can
not see the proton, neutron, and electron. Our eyes also can not see any single atom. It is called emptiness
because our physical eye can not see it. By combining those elements that we can not see to become
something which are characterized by specific forms and appearances, we call these "something" the
Form. The disintegration, explosion, or burning of the Form makes it become empty again. This explains
the meaning of "form is emptiness and emptiness is form."
We want to regain our true face of the Tathagata, the Bhutatathata essence which is the
Dharmakaya. Often, we say that we want to reunite with the essence ocean of Buddha Amitabha and the
essence ocean of Buddha Vairochana. This is because their essence is the Dharmakaya. The Alaya
consciousness is the Tathagatagarbha which embraces both the fundamental ignorance and the
fundamental Bhutatathata essence. If the fundamental ignorance does not arise during meditation, then the
Bhutatathata essence will naturally present itself. We then see our true face! That is called mind
awakening and enlightenment. This is the ultimate, supreme teaching in seeking the attainment of
Buddhahood in this life.
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The Profound Teaching of Buddhayana
9. UNIVERSAL ILLUMINATION OF BUDDHA LIGHT
- The Greatness of Light
Every one of us has the Buddha nature. Through meditation practice on our
Bhutatathata essence we can attain a pure state of mind and body and be free from the
arising of any conceptual thoughts. As such, the light of our mind will present itself.
We often hear the phrase: universal illumination of Buddha light. Whether Buddha manifests into
the world or not, the Buddha is the Light which illuminates the Three Thousand Great Worlds. What are
the Three Thousand Great Worlds? A Small World consists of a sun and a moon, that is, a solar system.
One thousand Small Worlds are called one Small Thousand World. One Middle Thousand World
consists of one thousand Small Thousand Worlds, and one Great Thousand World consists of one
thousand Middle Thousand Worlds. Therefore, one Great Thousand World includes one thousand
multiplying by one thousand and multiplying by one more thousand Small Worlds. So, a Great Thousand
World contains one billion solar systems, that is a galaxy.
It is not impossible, in fact, to see the Buddha light. According to the scientific classification we
know that the visible spectrum includes seven colors of light (the red, orange, yellow, green, blue, indigo,
and violet). The spectral range falls in the wavelength range between 370 nm to 630 nm. One nm is a
measure of 1x10-9 meter. Outside the wavelength range of 370-630 nm are the regions of invisible light.
Every one of us has the light of heart/mind. During meditation and when we achieve a state of
mental clarity and purity of body, our heart/mind would naturally emit a white color of light which can be
recorded by Kirlian photography. In contrast, if one is in a state of rage his or her light would appear
black, gray, or brownish gray in color. The photo of a snake taken by a Kirlian camera will normally show
a brownish gray color. Before giving discourses, Buddha Shakyamuni would emit light from his eye
brows, mouth, heart center, palms, and so on. A practitioner who attains a high level of realization can
emit light energy from his or her hands, mind, and whole body. The spectral range of the emitted light
energy will be proportional to the level of realization. The above-mentioned invisible light includes light
below and above the visible spectrum. Above that is the ultraviolet, extreme ultraviolet, X-ray, -rays, and
cosmic rays. The wavelengths of infrared, far infrared, microwave, radio wave, sound wave, and material
wave are longer than the visible light. The light emitted by Bodhisattvas and Buddhas covers the whole
spectral region with the Buddhas' light being the broadest.
The wavelength and frequency of the light emitted from our hands and/or our body can be
detected and monitored by oscilloscope equipment. Many major hospitals are equipped with such facility.
For example, in Taiwan there are the National Taiwan University Hospital, the Veteran General Hospital,
and the Yang-Ming Hospital. In Mainland China, it is a standard equipment available in almost every
Chi-Kung Clinic, Chi-Kung Institute, and major hospital. Therefore, by employing this scientific
technique, the level of realization and meditation power of a practitioner can be tested and measured. For
example, there were camera photos showing the Buddha light of Venerable Wei-Chueh in a Dharma
assembly and Venerable Miao-Kuan in a consecration ceremony.
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The Profound Teaching of Buddhayana
Each of us has the Buddha nature. Through spiritual development we attain a pure mind-body free
from the arising of conceptual thought and hence regain our Bhutatathata essence. The light of heart/mind
will be spontaneously present and immediately pervade the whole universe. Light energy can be applied
in blessing sentient beings to eradicate their mental and physical sufferings; unlock their inherent wisdom;
and eliminate their karmic forces. The emitted light is the light of wisdom. The pure wisdom light can
instantaneously deliver the deceased beings from the bondage of the cycle of rebirth. It can also
immediately eliminate the vexations of the three poisons (desire, anger, and ignorance) of the living and
deceased beings and attain total liberation.
Mahayana Zengong provides teaching that allows one to study and practice and then achieves the
results of realization. Seeing the Buddha light is fairly common in our school. In fact, there are many
camera photos showing Buddha light taken at Light Empowerment assemblies in our Centers around the
world every year. These meetings include the yearly Public Demonstration and Light Empowerment,
Deliverance Assembly, the Requesting Fortune and Eliminating Calamity Assembly, and the Initiation
and Taking Refuge Ceremony. In early days, there was no scientific equipment to qualitatively detect and
quantitatively measure the stage and the meditation power of one's practice. Now, it is possible to utilize
scientific means to confirm the claims made by Buddhists. Buddha Shakyamuni showed us how to emit
Buddha light more than two thousand years ago. If we sincerely practice, every one of us will have the
ability to emit the Buddha light. If we attain realization in this life, then our Buddha light will illuminate
the Three Thousand Great Worlds.
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The Profound Teaching of Buddhayana
10. TRANSFORMATION OF CONSCIOUSNESS INTO WISDOM
- The Greatness of Wisdom
To actualize the fruit of Buddhahood in this life at the beginning level of Bodhisattva, it
is necessary to transform the nine classes of consciousness into the five types of
wisdom. A Buddha is an enlightened being who has fulfilled the perfection of merit and
wisdom.
We know that a Buddha has fulfilled perfect merit and transcendental wisdom. A Buddha
possesses three kinds of wisdom: (1) the wisdom of knowing that all Dharmas or Laws are unreal, (2) the
wisdom of knowing all things in their proper discriminations, and (3) the perfect wisdom of knowing all
things in their every aspect and relationship with the Three Times (past, present and future).
The wisdom of knowing that all Dharmas or Laws are unreal is fulfilled when the false views and
attitudes are fully eradicated, that is, the complete elimination of the Ten Root Delusions. When the
habitual defilements are relinquished one then ascertains the wisdom of knowing all things in their proper
discriminations. Buddha Shakyamuni gave sentient beings eighty four thousand antidotes to deal with the
same number of vexations. If one thoroughly comprehends and unifies the eighty four thousand teachings
and brings freedom to all sentient beings, such a Bodhisattva is said to fulfill the wisdom of knowing all
things in their proper order. When the vexation of ignorance is extinguished one then achieves the perfect
wisdom of knowing all things in their every aspect and relationship with the Three Times. The vexation
of ignorance is the fundamental ignorance. A Bodhisattva still has to eradicate the fundamental ignorance.
A Buddha has completely eliminated the delusions, defilements, and ignorance and possesses the three
kinds of wisdom.
Buddha Shakyamuni also taught us how to transform Consciousness into Wisdom for a beginning
Bodhisattva who seeks the attainment of Buddhahood in one life. That requires the transformation of nine
classes of Consciousness into Five Wisdoms. A Buddha innately fulfills the perfect Five Wisdoms which
are the All-Accomplishing Wisdom, the Individuating Wisdom, the Equalizing Wisdom, the Mirror-Like
Wisdom, and the Ultimate Reality Wisdom.
The All-Accomplishing Wisdom is the wisdom regained after transformation of the
Consciousness of the five sense faculties. The Individuating Wisdom is the wisdom unveiled after
transformation of the Mental Consciousness, which is often referred to as the Sixth Consciousness. Its
function mainly regards the thinking processes and the ability of knowing and identification. The
Equalizing Wisdom is the wisdom obtained after transformation of the Manas which is called the Seventh
Consciousness. The Manas is mainly responsible for the function of the dualistic differentiation and
judgment of acceptance and rejection. The Mirror-Like Wisdom is the wisdom regained after
transformation of the Alaya-vijnana, the Eighth Consciousness. The Alaya Consciousness is the king of
the eight classes of Consciousness. It is often called the Tathagatagarbha which consists of the
Bhutatathata essence and the fundamental ignorance. The Ultimate Reality Wisdom is the wisdom
unveiled after transformation of the Amala which is the primordial fundamental ignorance in the Eighth
Consciousness. Only when the Amala consciousness is pacified can ignorance be completely free from
arising and the primordial fundamental ignorance in the Eighth Consciousness be eradicated.
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The Profound Teaching of Buddhayana
Hui-Neng, the Sixth Patriarch of the Chinese Zen tradition, expounded on this subject to his heartfelt disciples by saying:
The six and seven are revolving in the cause.
The five and eight are revolving above the fruition.
Here, the six and the seven refer to the Sixth and the Seventh Consciousnesses, respectively, while the
five and the eight refer to the first five classes of Consciousness (the eye, ear, nose, tongue, and body) and
the eighth Alaya Consciousness. The cause in the first verse indicates the ground of the Bodhisattva path.
Bodhisattvas have to transform the Sixth and the Seventh Consciousness into the All-Accomplishing
Wisdom and the Equalizing Wisdom. How is the transformation made!? The Sixth Consciousness is
responsible for the functions of thinking, judging, and knowing. Therefore, Hui-Neng emphasized that
"Once the thinking and judging processes take place there is no use [in trying to see the true Self-nature]."
A disciple asked his master who was in meditation: "What are you doing?" The master replied: "I am
contemplating that thing which does not think." The thing which does not think is the thing that is
unwavering, that is, the six sense faculties do not react to anything and remain in the state of purity and
tranquility. When the six sense faculties do not interact with the six sense objects, the six classes of
Consciousness will not arise, and hence the ignorance will not arise either. As a result, the Seventh
Consciousness will not have anything to differentiate with. A typical habit for all sentient beings is a
dualistic attitude toward everything. We constantly differentiate between big and small, good and evil,
beautiful and ugly, tall and short. We try to get hold of the beautiful and the good stuffs and stay away
from, if not reject, the ugly and the evil. If we are able to eliminate our dualistic concepts in meditation,
the Seventh Consciousness will naturally remain dormant. The Bhutatathata essence in the Eighth
Consciousness will spontaneously present itself. The pure, radiant Self-nature shines forth pervading all
the Dharma Realms. In that instant, there is nothing that can not be seen, heard, felt, or known. Further,
all six sense faculties can be interchangeably employed in all activities. That is precisely the state of
realization of mind awakening and enlightenment. Thus, the primary effort of the beginning Bodhisattva
should be directed toward pacifying the Sixth and the Seventh Consciousnesses.
The five classes of Consciousness are neither good nor bad. The five sense faculties of a
Bodhisattva of Sainthood are pure and stainless. His or her mind has not even the slightest trace of the ten
unwholesome actions. Therefore, such a Bodhisattva will not commit any karma. In contrast to this, the
commoners commit good and bad karma because of their deluded conscious minds. The messages
transmitted from the five sense faculties are interpreted and differentiated according to their mental
consciousness. If there is karma there will naturally be karmic retribution. The retribution would normally
lead them to commit further karma. The vicious cycles of cause [karma] and effect [retribution] will never
easily come to an end. Therefore, if one does not attain mind awakening and enlightenment, one will not
be free from the unending cycle of rebirth, and does not transcend the three realms. He or she will forever
be trapped in the cycles of the six lower realms of existence. In terms of the Eighth Consciousness, the
Alaya-vijnana, its fundamental ignorance will not arise as long as the six classes of Consciousness do not
arise and the Seventh Consciousness has nothing to differentiate with.
Hui-Neng once asked Hui-Ming: "If you are thinking neither good nor bad; in that instant, what is
the true face of the Honorable Ming?" When one is thinking neither good nor bad and when one does not
differentiate good and bad, the pure radiant Self-nature will spontaneously shine forth in the proper
situation and in due course. This is why transformation of Consciousness into Wisdom is such a
wonderful, supreme teaching.
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The Profound Teaching of Buddhayana
11. THE ALTRUISTIC LOVING KINDNESS
- The Unconditional Loving Kindness and Compassion
The phonetic of loving compassion in Chinese is ci bei. Ci means providing happiness
and joy while bei means freeing sufferings. In the practice of unconditional loving
compassion we cultivate our altruistic attitudes toward all sentient beings with equality
and provide them happiness and joy.
Buddha Shakyamuni, in the Shurangama Assembly, expounded that through the practice of the
full pervasiveness of the ear faculty, Avalokitesvara had actualized unconditional loving kindness and
compassion - the stage of Buddhahood. In fact, one can attain the fruit of Buddhahood through the
practice of any one of the six sense faculties. For example, in our teachings the Full Pervasiveness of the
Ear Faculty makes use of the ear faculty; the method of Regulating Breath and Contemplating the Mind
makes use of the eye faculty; the method of Da Zi Zai Nein-Fo Samadhi makes use of the tongue faculty;
the Contemplation of Koans makes use of the mind faculty; the method of Clubbing-Shouting involves
the use of the body faculty.
What is unconditional loving kindness and compassion? It provides all sentient beings with
happiness and joy and brings them freedom from any suffering. Buddha and all sentient beings have
innately possessed the perfect identical nature of unconditional loving kindness and compassion. But, the
difference between them lies in the different stages of realization and the different degree of performing
altruism.
In general, there are three levels of loving kindness. The first is the altruistic attitude toward all
sentient beings. This reflects the intuitive loving kindness of all sentient beings. Any person seeing a little
baby fall into a river would naturally reach out to rescue the baby. No doubt anyone in that situation
would do the same thing. This type of instinct, unconditioned caring and love, applies in kinships, in the
love between husband and wife, in brotherly love, in friendships, etcetera. All sentient beings possess
these instinctive qualities. Naturally, people do expect certain returns from these types of loves. For
example, in term of the love of kinships, there is an old saying: "To raise a son is to have him to rely upon
when one gets old. It is like accumulating crops to prevent hunger." So, having non-filial children, the old
parents may be very upset and disappointed. As another example, when the relationship between husband
and wife turns sour, their love for each other can immediately transform into hatred. Similarly, brotherly
love and friendship can change rapidly should conflicts of interest arise. There are too many examples to
mention. It is not news that kin fight over inherited properties in court. So, loving kindness can indeed
change depending on circumstances.
The second level is the Dharma compassion, that is, the loving kindness and compassion of
Bodhisattvas. A Bodhisattva provides unconditional loving kindness and compassion to sentient beings to
bring them freedom from vexation, to help them unlock their wisdom, and to lead them to gain the
knowledge and insight of the Buddhas so that they can attain realization in this lifetime and transcend the
Three Realms. Those Bodhisattvas who manifested in this world are only for one great cause and that is
to lead sentient beings to attain liberation. In returning their appreciation, sentient beings always make
offerings to those Bodhisattvas.
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The Profound Teaching of Buddhayana
The third level is the unconditional loving kindness and compassion of Buddhas. The light of the
Buddhas indiscriminately shines in all directions, in everywhere, and upon all beings and things.
Buddhas treat sentient beings with perfect equality. The Buddha light shines upon those who praise Him,
upon those who trash Him, upon those who have faith in Him, and upon those who do not believe in Him.
Buddhas bless and empower sentient beings at all times to deliver them from vexation, unlock their
wisdom, eradicate their karmic forces, and lead them to attain the fruit of Buddhahood. Because of the
perfect equality toward all beings, it is called great unconditional loving kindness. All sentient beings are
embodied in the Dharmakaya of the Buddhas and share the identical spiritual body. It is thus called
unconditional compassion.
As a Buddhist practitioner, the first step is to loosen up (let go of) strongly grasping kinships. This
does not mean to get rid of parents, children, and/or to divorce the loved partner simply because all these
relationships are impermanent. There is an old saying: "Husband and wife are like birds sharing the same
tree. When calamity comes down to it they fly away to seek their own safety without considering their
partner." It is important to honor and take good care of the co-arising relationships without the presence of
strong attachment. We have the co-arising relationships because of our karmas accumulated from the past
immeasurable aeons. In this life we ought to pay back whatever indebtedness we have. We should handle
these relationships with grace, joy and ease, but should not hold on to them too tightly. The second step is
to make Dharma connections with sentient beings as much as possible. That is practicing the Way of
Bodhisattvas -- to attain enlightenment oneself and to help others attain enlightenment, delivering all
sentient beings with spiritual connections, leading them to confess all their karmas of body, speech and
mind, and eradicate the vexations due to desire, anger, and ignorance. The third step is to follow the
examples set by Buddha Shakyamuni, namely, to have unconditional loving kindness and compassion
and total equality toward every sentient being. We should follow the foot steps of the Buddha, teaching
and delivering all sentient beings to follow the pure Dharma, to diligently practice seeking the attainment
of Buddhahood.
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The Profound Teaching of Buddhayana
12. THE EMPTY NATURE OF SIN
- Homage to Buddhas and Confessional Prayer
If we can confess the karma of body, speech and mind that we have accumulated from
the immeasurable kalpas and eradicate the ignorance from our mind, in a kshana
(instant) we can spontaneously attain the state of purity and full radiance.
Confession is the first necessary step in entering spiritual development. Many Buddhists do not
understand the meaning of confession. They often say: "I did not commit any crime, why should I
confess?" In fact, Buddhists follow the standard set by Buddhas and Bodhisattvas in stead of the worldly
moral standard, that is, a standard which includes not only conduct but also [bad and evil] thoughts.
The confession prayer of the Mahayana Zengong reads: "Let the true nature of my Mind pervade
the Dharmadhatu. Let my primordial Awareness encompass the Ten Directions. I reverently offer the
fragrance of my heart perfected with the actual practice of ethics, samadhi, and wisdom to the Buddhas
and Bodhisattvas of the Ten Directions and the Three Times. I, (the dharma name), sincerely confess the
physical, verbal, and mental negative karma that I have accumulated due to desire, anger, and ignorance
from the beginningless time. Now, I truly apprehend that these defilements are emptiness in essence. I
shall undertake the profound path towards the true reality. I beseech to receive blessings from the Great
Love Compassionate One with Magnificent Power, so that the negative karma of body, speech, and mind
can be spontaneously purified, and that I may attain supreme enlightenment. May the accumulated merits
be dedicated to all sentient beings in the Ten Dharma Realms. May all sentient beings abide by the Realm
of eternity, bliss, true self, and purity. May all sentient beings attain the fruit of Buddhahood." This is
followed by making prostrations to Buddhas, Bodhisattvas, and Dharma Protectors. This is the text of the
confessional prayer of the Buddhayana Order Mahayana Zengong. It is the quintessence of our practice.
The progressive stages of this confessional practice are explained as follows. The first stage is the
recitation and prostration. In the morning and evening practices we recite the confessional prayer and
make prostrations to Buddhas, Bodhisattvas, and Dharma Protectors. Our karmic retribution can be
effectively eliminated if we sincerely recite the prayer and devotedly make the prostrations.
The second stage is the true comprehension and confession. By true comprehension it means to
fully understand the salient meanings of the confessional prayer. The phrase "Let the true nature of my
Mind pervade the Dharmadhatu" means to fully dissolve my Dharmakaya and heart (mind) into the space
(the Dharma Realms). My clear naked awareness naturally encompasses the space of all directions. As
such, the fragrance of my heart perfected with ethics, samadhi, and wisdom also permeates the universe.
In other words, I have fulfilled the perfection of ethics, samadhi, and wisdom. I then offer this ultimate
fragrance of my heart to the Buddhas and Bodhisattvas of the Ten Directions and the Three Times. The
Three Times refer to the past, present, and future. The Ten Directions refer to the immense space and the
Dharma Realms. All Buddhas have realized omnipresence. Therefore, when practicing "Let the true
nature of my Mind pervade the Dharmadhatu", we naturally make our offering to them. I (state your
name), sincerely confess the physical, verbal, and mental negative karmas that I have accumulated due to
desire, anger, and ignorance from the beginningless time. Since the arisen conceptual thought, I have
entered into the unending cycles of rebirth in the Three Realms and have strongly grasped the physical
body as the identity of "I". The sustenance of a physical body requires food to eat, clothing to wear, place
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The Profound Teaching of Buddhayana
to stay, and so on. It appears that the effort of our whole life comes down to the continual attempt to
maintain and improve our basic living conditions. As a result, we have committed karma and then lived
up to the consequences. The vicious cycle continues without ending. Being a Buddhist, I should sincerely
confess all my accumulated negative karma. The karma of body includes killing, stealing, and sexual
misconduct. The karma of speech includes lying, harsh words, slander, and senseless speech. The karma
of mind includes desire, anger, and ignorance. Now, I truly understand that I have committed countless
karmas during this life and previous countless incarnations. Thus, I must confess karma which was
committed either today, this lifetime, or in the past immeasurable kalpas. Furthermore, I truly apprehend
that the sins and defilements are emptiness in essence, which simply means that we can attain the fruit of
Buddhahood regardless of the accumulated countless karmas over the immeasurable kalpas. It is true that
we have to repay the indebtedness. Nevertheless, through diligent practice we attain supreme
enlightenment and transcend the Three Realms. If we achieve complete liberation and abide in the
Pureland of Calm and Illumination, our past karmas will never have a chance to catch up with us.
However, should we decide to manifest into the world to help other sentient beings, the accumulated
karmas will again have the chance to be present and come to fruition. For example, Buddha Shakyamuni
had nine karmic retributions. Knowing the empty nature of all sins and karmas I shall make the
Bodhichitta vow and undertake the profound path in seeking the attainment of true reality.
Making the Bodhichitta vow is the third stage of the confessional prayer practice. This is the vow
that I shall attain Buddhahood and that I shall liberate sentient beings from suffering. After making such a
great vow, I then beseech to receive blessings from the Great Love Compassionate One, so that my
negative karma can be purified in an instant, and that I may attain supreme enlightenment. Mahayana
Buddhism preaches that practitioners not only attain realization themselves but also help others to attain
the same result. Therefore, after the attainment of enlightenment we shall dedicate the regained wisdom
and experience to all sentient beings in the Ten Dharma Realms. We wish that all sentient beings abide by
the Realm of Eternity, Bliss, True Self, and Purity and all of them attain the fruit of Buddhahood.
The next step is to practice and actualize the True Nature of the Mind Pervading the
Dharmadhatu. Realization of this practice can best be described by the following examples. In the
Diamond Sutra, Buddha Shakyamuni gave the supreme teaching to Subhuti: "The mind of Bodhisattvas
should not abide anywhere or in anything and a Bodhisattva should develop such a mind." Hui-Neng, the
sixth Patriarch of the Chinese Zen School, asked Hui-Ming: "Thinking about neither good nor bad; at that
instant what is the primordial face [the true nature of the mind] of the Honorable Ming?" When our mind
is thinking neither good nor bad and when the mind is free from dualistic differentiation, the clear, pure
and radiant nature of our mind will spontaneously present itself. "Attaining realization is like obtaining a
lamp in a pitch dark night. A dark room remains pitch dark without the presence of light."
The ultimate goal of all spiritual development is to seek the attainment of mind awakening and
enlightenment and regain the primordial face. The most important point to understand is that the nature of
all sins and defilements are emptiness in essence, that we have the Buddha nature, and that we can
become Buddha. Even those Ichchantika, who committed sin(s) of the Five Immediate Retributions and
deserved punishment by being immediately reborn in the Avichi Hell, can become a Buddha. The
necessary conditions include making devoted confession, having the good fortune to follow virtuous
teacher(s), relying on pure teachings, and diligently practicing accordingly. This is so because the nature
of Buddha nature is neither good nor evil. There is an old saying: "Laying down the butcher knife and
becoming a Buddha." The butcher knife designates, or is equivalent to, the fundamental ignorance, the
hidden source of causing one to fall into the unending cycle of the Three Realms. If we sincerely confess
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The Profound Teaching of Buddhayana
the countless karmas of body, speech, and mind accumulated from the immeasurable kalpas and if we can
eradicate our fundamental ignorance, we can spontaneously attain the state of clarity, purity and radiance.
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The Profound Teaching of Buddhayana
13. THE UNIFICATION OF TIME AND SPACE
- The Greatness of Time and Space
Buddha embraces and pervades the immense space, all the Dharma Realms, and spans
the past, present, and the future. To Buddhas there is no hindrance and obscuration, so
there is no differentiation between time and space in the Buddhafield [Buddha's
world]. Time and space have no meaning at all.
We know that the Pureland of Ultimate Bliss [the so called western paradise, Sukhavati] is a
Buddhafield in where time and space are unified. There is no differentiation between time and space.
Einstein declared: "The universe includes the phenomenal and the absolute worlds. The former describes
the relative aspect of the universe while the latter the absolute aspect of the universe." In the absolute
world, time and space have no meaning as they are unified. In the supreme teachings of Buddhayana, the
interpretation of unifying time and space is the unification of the Ten Greatnesses. The Ten Greatnesses
consist of essence, appearance, wisdom, virtue, principle, phenomena, energy, application, time and
space. The Ten Greatnesses are characteristics of the Bhutatathata essence. They fully illustrate the merits
and virtue of the Dharmakaya aspect of Buddhas. The Ten Greatnesses also represent ten paths leading to
the attainment of Buddhahood in this life. In other words, through practicing any one of the Ten
Greatnesses, we will actualize supreme enlightenment in this life.
In terms of time, the meaning of the Greatness of Time refers to the unification of the three times,
that is, the past, present, and future. There is no hindrance and obscuration. A kshana [an instant] is
eternal. In an instant, Buddha knows things that happened in the past countless aeons. Similarly, Buddha
knows events that will occur in the immeasurable future. As an example, there was once a practitioner
who wanted to take refuge in Buddha Shakyamuni. All the ten Chief Disciples of Shakyamuni told him
the same thing, that he did not have any connection with Buddha in his past eight thousand lives, as far as
they could tell. So, they told him not to waste time trying to take the refuge. When Buddha came back and
saw him, Buddha immediately called out: "I have been waiting for you for a long time. You will achieve
enlightenment in this life." Upon hearing this, Buddha's disciples were very puzzled. Buddha explained
that more than eight thousand lives ago he ran for his life from a tiger. In desperation he climbed up a
tree. The tiger attacked the tree violently. At this most critical moment he yelled out "Namo Buddha."
Because of that his connection with Buddha would come to fruition after eight thousand lives later.
Further, Buddha knows all events in the future. For example, in the Saddharmapundarika [Lotus Flower]
Sutra, Buddha Shakyamuni foretold that all his disciples would eventually become Buddhas. His disciples
were shocked upon hearing the prophecy. Buddha Shakyamuni also foretold that Maitreya Bodhisattva
would attain his Buddhahood in our world about fifty six thousand seven hundred million years. Buddha
Maitreya, the future Buddha, will turn the Wheel of Dharma in this Samsara, secular world. Therefore,
from the point view of a Buddha, past, present, and future are unified.
The Greatness of Space means that there is no space differentiation in the Buddhafields. The
Dharmakaya of Buddhas pervades the whole universe and in fact embraces all sentient beings in the
Dharma Realms. Buddha can freely pass through the tunnel of time and tangible matter. For example,
Bodhidharma died because of poison. However, after his funeral people saw him flying on the ground and
in the air. The Emperor gave order to open up his burial site only to find a shoe of his was left in the
coffin. There was not a slightest trace of Bodhidharma. We thus conclude that wood and soil do not
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The Profound Teaching of Buddhayana
present obstacles to Bodhidharma. The well known Chinese psychic Bao-Hsiang Chang publicly
demonstrated going through the wall from one room to another in five minutes. What they performed is
more than magic. This can be explained as equivalent to a partiality of the Buddha's body. Many
Bodhisattvas, either having their inherent supernatural power gained from a past life or having a special
mission, are reborn into this world to inspire sentient beings by showing the un-imaginable abilities that
humans can achieve.
The Buddha's Dharmakaya pervades the whole universe, so the concepts of time and space are
meaningless to Buddha. For example, to human beings the distance between the Earth and a distant star is
one million light years. A ray of light from the distant star will take one million light years to reach
Taipei. One million light year is an awesome distance which equals to 3x105 km/sec (the speed of light)
multiply by 60 sec/min x 60 min/hr x 24 hr/day x 365 day/yr x 106 = 9.46x1018 km. However, the distance
is no more than from the right eye to the left eye in the Dharmakaya of a Buddha. Both eyes are part of the
Buddha's body. So, really, how far is it away from the Buddha? The distance between one point of the
body to the other point of the body of a Buddha is zero. The time required to do that is also zero. So, time
and space is meaningless to Buddhas. When one's body embraces the universe, time and space become
meaningless to him or her. This is called the unification of time and space. Venerable Monk Kuan-Ching
once said: "Neither coming nor going, nothing matters." What is that that is neither coming nor going? It
is the Dharmakaya. When the Dharmakaya is pure, radiant, omnipresent, and pervading the universe, the
Dharmakaya is neither coming nor going. There is birth and death to a physical body. So, the physical
body involves the processes of coming and going. There is no exception to this for all phenomena and
appearances in the universe. The life cycle of a universe includes the arising of the universe, the
stabilization of the arisen universe, the dismissal of that universe, and the return to emptiness. There is the
yearly natural cycle of spring, summer, fall, and winter. Living beings go through birth, old age, sickness,
and death. But, the Dharmakaya does not appear (birth) or disappear (death) depending on conditioned
co-arising. Dharmakaya belongs to the domain of the absolute world. In it time and space are unified.
The Ten Greatnesses are the ten merits and virtues of Buddhas. They are the ten supreme paths
that can allow us to go from the beginning stage to the final attainment of Buddhahood in this life.
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14. GENEROSITY WITHOUT APPEARANCES
Practicing generosity without appearances is to practice the complete giving of the
body, speech, and mind. Bodhisattvas must fulfill such a practice in order to become a
Buddha.
Buddha Shakyamuni in expounding the Diamond Sutra said: "Bodhisattvas should not abide in
the performance of perfect generosity (giving), nor abide in the form, sound, smell, taste, and idea when
practice giving." As a Buddhist the ultimate practice of giving is termed the Triple Turns of Emptiness.
That is, a practitioner should not abide in such ideas as who is the giver/donor, who is the receiver, and
what is being given. In other words, a practitioner should be void of the attitude of being superior, should
not look down on the person who receives the giving, and should not have any attachment to the materials
being given away. Confucius also states: "Never think that you are the giver. Never forget that you have
received from others." The meaning of the first statement is equivalent to the Triple Turns of Emptiness.
In giving things away one should not expect that favors be returned or appreciated.
Buddha Shakyamuni showed us the ultimate example of practicing Generosity without
Appearances. He vowed to sacrifice his life one thousand times during the immeasurable kalpas. The
thousandth time was to sacrifice his life to feed tigers. In that incarnation Buddha Shakyamuni was a
married prince and had children. His teacher told all disciples that there was a mother tiger with her cubs
in a cave. They were all about to die because they lacked food and they were extremely cold because of
the weather conditions. The prince remembered his previous vow of sacrificing his life to save animals.
He had sacrificed nine hundred and ninety nine times during his previous countless incarnations. He
asked his teacher to allow him to fulfill his vow. With his teacher's permission he jumped into the cave to
sacrifice himself in order to save the tigers. From the commoner's point view, one may think that it was a
stupid act to offer one's body and life to feed tigers. Buddha did so because of his vision and insight of
true equality. He sees that all beings are equal. To save the tigers from starving to death he even gave his
life in the practice of generosity. This kind of noble act, supreme Bodhichitta, can hardly be appreciated
by the average people, let alone practiced by them.
Practicing generosity without appearances is to practice the complete giving of the body, speech,
and mind. The practice of giving the body is to fully devote one's effort for the Buddha Dharma. For the
supreme goal of seeking to attain Buddhahood and delivering sentient beings from suffering, one offers
his/her own body to the Buddhas and sentient beings so that one never considers one's own well-being
first but truly realizes the essence of non-differentiation among he, you and I. The practice of giving of
speech is not to gossip. All speech is for one purpose only, that is to eradicate sentient beings' vexations,
to open their eyes and unlock their wisdom, and to lead them to make the Bodhichitta vow - to cultivate
the altruistic attitude. The practice of giving of the mind is to be mindful of self-realization and how to
help others achieve enlightenment. The practice of the perfection of generosity is the outcome when a
Bodhisattva becomes a Buddha.
Venerable Kuan-Ching once talked to a General's wife who asked him: "What is the most
expedient way to practice Dharma?"
Venerable Kuan-Ching replied by asking her: "What is the most valuable thing that you possess?"
She answered: "My husband gave me a several karat diamond ring for our wedding anniversary. I kept it
in the safe. I look at it at least once a day."
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Master Kuan-Ching said to her: "If you really seriously consider practicing Dharma, the first thing to do is
to give away that diamond ring."
She asked: "To whom? Can I give it to my daughter?" No was the answer. "How about to my daughter-inlaw?" Another no. "Whom should I give to?"
Master Kuan-Ching told her: "The first person you see when you walk into the street tomorrow morning."
She replied: "Alas! What a waste!"
She could not let go of the diamond ring. Another story related to a monk who had cultivated Dharma for
several decades without any sign of realization. He had an invaluable crystal alms-bowl. He was so
attached to it that he would not let it go out of his sight. One day, his master told him: "Give me your
alms-bowl." The master threw the crystal alms-bowl to the ground very hard. Phat! Such a loud cracking
sound! The monk experienced that his most treasured thing was smashed and shattered into pieces. The
great earth, the immense space and the expanse of the sky all smashed into pieces! Then, the great earth
gradually came back smoothly together. Everything re-appeared in a state of serenity, purity and radiance.
He attained sudden realization right there and then.
The practice of generosity with non-appearances simply means we should not hold on to the act of
giving itself and that we should not let the six sense faculties interact with the six sense objects. When
our six classes of consciousness are free from arising we then realize the true meaning of Letting Go. In
another words, the perfection of generosity practice is to let go of the six sense faculties, the six sense
objects, and the six classes of consciousness. It is and was our natural habit to respond to the interactions
among objects, our faculties and our consciousnesses in our countless incarnations. If we are free from
such interactions, the fundamental ignorance will not arise. Our Bhutatathata essence will spontaneously
present itself. We then naturally attain mind awakening and enlightenment in this life.
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15. THE UNCONDITIONED COMPASSION
In essence there is no differentiation between sentient beings and Buddhas. When we
attain the Buddhahood our pure, radiant Dharmakaya will pervade the whole Dharma
Realm and embrace all sentient beings.
The state where there is no differentiation between the Buddha, the Self, and all sentient beings is
called the unconditioned compassion.
When a Bodhisattva in the Ground Stage makes up his or her mind to take a spiritual development
[path], he or she needs to make the Bodhichitta vow -- to attain the fruit of Buddhahood and to bring
freedom to sentient beings from sufferings. Therefore, high above is the Buddhahood, in the middle is the
self, and sentient beings are down below. However, when a Bodhisattva attains Buddhahood, that is, in
the Result Stage, there will be no more differentiation among the Buddha, the Self and the sentient beings.
In fact, there exists no names for the Buddha, the Self and sentient beings.
What is the meaning when we say that the essence of the Buddha, Self, and sentient beings is
identical? The appearances among sentient beings can be characterized by either identical or different
aspects. The different aspect indicates that the bodily appearances of the beings of the Ten Dharma
Realms, or the twelve kinds of birth, have their distinct features. Take human beings as an example, there
are people that are tall and short, pretty and ugly, chubby and skinny, rich and poor. There are also
differences in social status, complexion, race, etcetera. The beings of the Animal Realm, the Hell Realm,
the Hungry Ghost Realm, and the God Realm are all different from one another. The identical aspect
refers to the Buddha nature that all sentient beings intrinsically possess. It was proclaimed by Buddha
Shakyamuni when he achieved Self-realization under the Bodhi-tree: "How wonderful! All mountains,
rivers, and the great earth possess the identical wisdom and virtue of the Tathagata. It is because of the
conceptual thoughts and desirous attachments that they can not attain such a realization." This means that
not only the beings in the Ten Dharma Realms but also the mountains, rivers, and the great earth all
possess the wisdom and virtue identical to Buddhas. In other words, every sentient being possesses the
same Buddha nature and can become a Buddha. In the Lotus Flower Assembly, Buddha Shakyamuni
foretold that all his disciples would become Buddhas. Many of his adherents were shocked and
disbelieved what they heard! They thought to themselves that: "There is only one Buddha! How is it
possible that all disciples and sentient beings will eventually become Buddhas!" Know that every one of
us has the identical Buddha nature, and as long as we follow pure teachings, practice diligently, we will
surely accomplish the supreme enlightenment of Buddhas in due course.
The Chinese words for the unconditioned compassion are Da Bei. Bei means to let sentient beings
eliminate their sufferings and be always happy and joyful. In our Dharma practice we cultivate our
altruistic attitude. We vow to lead sentient beings to a joyful way of life and freedom from any kind of
suffering and sorrow. This is what Da Bei means. That is, we not only care about ourselves, our loved
ones, friends and co-workers but also about sentient beings in all Dharma Realms. We want all sentient
beings to obtain the knowledge and insight of Buddhas to attain Buddhahood in this life.
In essence there is no differentiation between sentient beings and Buddhas. When we attain
Buddhahood our pure, radiant Dharmakaya will pervade the whole Dharma Realm and embrace all
sentient beings. All bodies and appearances of sentient beings are embraced inside the Dharmakaya of
Buddha. As such, Buddha clearly feels the emotions of their happiness, joy, sorrow, and anger. Sometime,
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people doubt their silent request: "Does Avalokitesvara or do Buddhas really hear my prayer?" In fact, we
radiate brain waves, electromagnetic waves when our thoughts arise. It works like the TV station or
satellite TV channels; the electromagnetic waves carry the messages, voices and images to all parts of the
world, the solar system, and the galaxies. NASA's deep space tracking networks around the world has the
capability to receive radio messages from spacecraft [Pioneer 10] beyond our solar system and other
astronomic objects. The electromagnetic waves emitted from our body will be detected by Buddhas and
Bodhisattvas as these high beings have the broadest wideband receiver to know or hear the requests from
all sentient beings. For example, Avalokitesvara Bodhisattva vowed to come to aid should one plead for
help. When we are in stressful situations and plead to Avalokitesvara for help, there will definitely be an
answer. Through the ages believers have praised Avalokitesvara: "He hears thousands of pleas and he
answers them all. On the suffering seas he ferries all sufferers to freedom." This praise speaks well about
the Buddhas' and Bodhisattvas' unconditioned loving kindness and compassion.
As previously discussed there are three levels of ci bei (loving kindness and compassion).
Average people return favor with favor or an eye for an eye. So, first level loving kindness and
compassion is only the relative sense. The practice of the Way of Bodhisattvas belongs to the second
level. Bodhisattvas do not expect any return from sentient beings. However, their loving kindness and
compassion only applies to the connected beings. Buddhas' unconditioned loving kindness and
compassion apply to all. Buddha's light indiscriminately illuminates all beings in the Three Thousand
Great Worlds. If we can attain the state of unconditioned loving kindness and compassion we become
Buddha in this life.
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16. FORBEARANCE OF BIRTHLESSNESS
When we attain the state of unwavering, i.e., when there is no differentiation, neither
acceptance nor rejection toward all things and all sentient beings, and when we
achieve the perfection of patience without contrived effort, we accomplish the Forbearance of Birthlessness.
Forbearance of Birthlessness is the ultimate stage of attainment in the practice of patience. There
are three kinds of tolerance: patience for sentient beings, patience for Dharmas, and patience of
birthlessness. The patience for sentient beings is the forbearance for all kinds of blame, praise, and unjust
treatment. The patience for Dharmas is the forbearance for all things, appearances and phenomena, that is,
to all external changes of environmental conditions such as fame and extreme cold. The patience of
birthlessness is when one deals with either sentient beings or any Dharma while remaining in the state of
non-differentiation with neither acceptance nor rejection toward all phenomena and appearances and all
sentient beings. One achieves the perfection of patience when one becomes effortless in handling patience
with sentient beings and Dharmas.
It is a necessity for Bodhisattvas to accomplish the state of forbearance of birthlessness in order to
become a Buddha. The best example is Buddha Shakyamuni. He was a sage of forbearance. In one of his
previous lives, the Prince of Kalinga severed the flesh from his limbs and body. He did not harbor any
minute thought of anger. He even vowed to save the Prince once he attained Buddhahood. Under such
extreme hardships, a practitioner can remain unwavering without even a wink of the eye brow, let alone
anger. Then, it is said that the practitioner attains the forbearance of birthlessness.
In China, there was a famous story about Don-Po Hsu and Monk Fo-Yin. As a renowned poet and
writer Don-Po Hsu took refuge from Venerable Fo-Yin and became a Buddhist. After practicing
Buddhism for sometime, Don-Po Hsu felt that he had achieved a high level realization. He felt good
about that and composed a stanza:
I humbly prostrate to the Worldly Honored One whose
Buddha light radiantly illuminates the Great Thousand Worlds.
Unwavering in the presence of the Eight Ordinary Concerns
I am rightly sitting on a purple Lotus flower.
He sent the stanza to Venerable Fo-Yin. After reading it Fo-Yin wrote "fart" at the end of the stanza and
sent it back to Don-Po Hsu who was very upset. Feeling he was unfairly judged he crossed the river and
went to his Master to argue about it. Fo-Yin knew Don-Po would come to visit him. However, he did not
want to see Don-Po. So, he left a note on the door saying: "Unwavering in the presence of the Eight
Ordinary Concerns, yet the word fart made you cross the river and come all the way here". After seeing
the note Don-Po suddenly realized that he had indeed failed the test of forbearance. How could he claim
that he attained unwavering in the presence of Ordinary Concerns! He felt shamed and went back home.
The Eight Ordinary Concerns are praise and blame, fame and obscurity, gain and loss, pleasure
and discomfort. It is difficult to detach from emotions associated with any of the eight worldly concerns.
Indeed, when one secures something of extreme importance it is hard for one not to be over excited.
Conversely, when one loses something of extreme value it is not possible for one not to feel that it is the
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end of the world. Contrary to these natural responses, practitioners should practice the patience of
voluntarily enduring suffering and the patience of not retaliating. In case one is responsible for the fault in
question, it is important to immediately apologize for it and try to resolve the situation. If, however, the
fault is the other party's, one should forgive and forget the unjust treatment by thinking and justifying that
one is paying back the debt owed from a past life. For example, you loaned million dollars to a person
who ended up filing for bankruptcy. There is no way that your debtor could pay back the loan amount. If
you are so upset that you lost appetite and sleep, what good does it do? You could be free from this
emotional vexation if you rationalize that it may be the result of your owing this person in a past life. The
practice of forgiveness is also very important. Forgive those who have done wrong intentionally or
unintentionally. Forgive those who have been unfair to you by reminding yourself that they are the test of
your practice of the Way of Bodhisattvas. That way you will be amazingly free from grieving the loss and
vexation.
Bodhisattvas should always remember not to have attachment and grasping concerning matters
dealing with sentient beings, things, and various meditation practices and the corresponding experiences.
If one has any such clinging, his or her six sense faculties really interact with the six sense objects.
Dualistic and discriminative concepts and reactions naturally follow suit. The ensuing vexation will never
end. Practice will take hold only after one successfully pacifies vexation and emotional defilements. One
will then be free from any arbitrary conceptions, without the constant dualistic actions of accepting and
rejecting. Only by gaining liberation through the mind can one attain the great Da Zi Zai, ease at will, and
accomplish the ultimate stage of the practice of the Perfection of Patience, i.e., the Forbearance of
Birthlessness.
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17. PRECEPTS BEYOND APPEARANCES
Patriarch Miao-Kong handed down the precepts without appearances. These are the
precepts for the Mahayana Zengong practitioners and are the precepts for
Bodhisattvas who seek to attain Buddhahood.
A precept is an important Dharma gateway. In fact, Buddha Shakyamuni, before entering into
parinirvana, told his disciples: "After my passing into parinirvana, you must revere, value and respect the
Pratimoksa." There exist quite a few different Pratimoksa (precepts). For example, there are the Five
Precepts and the Ten Precepts. The former includes no killing, no stealing, no sexual misconduct, no
lying, and no drinking or taking intoxicants. The latter is not to violate the Ten Unwholesome Actions
which break down to three kinds of bodily precepts, three kinds of mental precepts, and four kinds of
speech precepts. The three kinds of bodily precepts are killing, stealing, and sexual misconduct. The three
mental precepts include desire, anger, and ignorance while the four speech precepts are lying, divisive
speech, harsh words, and senseless speech.
Patriarch Miao-Kong, founder of the Buddhayana Order Mahayana Zengong, handed down the
precepts without appearances. Because of the changing times there are many regulations that are no
longer appropriate or suitable today. For example, there are regulations that a monk cannot carry money;
that a monk is forbidden to have private property; that a monk is not allowed to do business. The
Pratimoksa contains two hundred and fifty regulations for monks and three hundred and forty eight for
nuns. However, there are quite a few regulations in the Pratimoksa that are completely out of date now.
The inevitable changes clearly results from the ever changing social structures and living conditions. Even
so, there seems to be no one who wants to make the necessary changes.
Precepts and regulations may need changes as circumstances change. During the time of Buddha
Shakyamuni, begging food from door to door was the way of living. Many precepts were set to comply
with that kind of life style. When Buddhism took hold in China it evolved into the Monastery system. The
Sangha became a self supporting community. Zen master Bai-Tzan laid down a rule: "If I do not
contribute any work, I will not take any food". Further, there are snow seasons in many famous mountains
in which monasteries are located. During winter it is difficult, if not impossible, to go down to a village to
beg for food. It is thus clear that many old regulations are no longer applicable and other new rules are to
be desired.
There once were two monks crossing a rapid river. A young, pretty girl was doing the same thing.
In the midst of the river the young girl was about to be washed away. The older monk quickly got hold of
her at the most critical moment and carried her over the river to safety. All the time the junior monk
thought that his elder monk violated a capital precept -- it is forbidden for a monk to touch a female. That
troubled him all night. In the morning of the next day the junior went to talk to the elder: "How could you
violate the precept by holding a lady in your arms?" The elder monk replied: "For the sake of saving her
life I had to get hold of her and carry her to safety. I let go of it once I crossed the river. How come you
are still holding it all night!" In certain circumstances one just can not simply interpret a precept by its
superficial meaning. To save a human being is a matter of life and death, there is no passion involved in
touching a female. This can not be interpreted as a violation of a precept!
Zen master Hui-Ko, the second Patriarch of the Chinese Zen School, went to bars and also made
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trouble during public Buddhist teachings. He was finally prosecuted. Another story related to Kumarajiva,
the well-known Sutra Translator in Chinese Buddhist history. The Emperor ordered him to marry. His
disciples were puzzled about the precept -- A monk who renounced worldly affairs is forbidden to marry.
Knowing what was puzzling them Kumarajiva hosted a dinner party. He offered every disciple a plate of
needles. None of his disciples dared to eat them. So, Kumarajiva swallowed his plate of needles and
subsequently ejected all needles through his skin pores. He then said: "If anyone of you can perform what
I just did, you can go and get married as you wish. If you are truly free from committing any of the Ten
Unwholesome Actions in your mind, there are no more Precepts to observe."
In the Biography of Ji-Kon, there were descriptions of his constant visits to houses of prostitution.
Of course, he went to those places for the purpose of saving lives and giving Buddhist teachings on the
proper occasion. According to precepts and regulations a monk should not go to places like houses of
prostitution. It thus appeared that Ji-Kon indeed violated that precept. Rather than followed the
Appearances [face values] of precepts, he observed the precepts of the mind -- a pure mind which is free
from any thoughts of the Ten Unwholesome Actions.
So long as we are unwavering and have a pure mind, we are observing the Precepts beyond
Appearances. It does not matter where we go. It does not matter how bad situations are. This is the kind of
precepts for Bodhisattvas who seek to attain Buddhahood.
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18. CONSTANTLY TURNING THE WHEEL OF DHARMA
Every day spent diligently practicing to eradicate our emotional defilements and
unlock our intrinsic wisdom is called self-turning of the Wheel of Dharma. Every day
we diligently seek to attain enlightenment and help others to seek the same goal is
called constantly turning the wheel of Dharma.
In the first turn of the Wheel of Dharma, Buddha Shakyamuni led the five Bhikshus to the
attainment of enlightenment. What is the meaning of turning the Wheel of Dharma? A Bodhisattva in
seeking self-realization diligently practices to extricate defilements and unlock intrinsic wisdom. This is
called self-turning of the Wheel of Dharma. Bodhisattvas tirelessly work toward attaining enlightenment
for the self and for others at all times. This is called Constantly Turning the Wheel of Dharma.
How do you turn the Wheel of Dharma? How do you constantly maintain diligent practice? For
Bodhisattvas in the beginning stage there are three types of diligence that can be used as a guide. First, the
armor-like diligence: we should diligently get rid of evil deeds. To get rid of evil deeds is to keep the Ten
Unwholesome Actions from arising in our mind stream. From the arising of ignorant conceptual thought
countless kalpas ago we became attached to the physical body and strongly held it as the solidified
identity of "I". In order to sustain the survival of the physical body and to improve upon its living
conditions, we committed much karma and consequently lived with its retribution. The vicious cycles
went on and on. As a result, we were trapped in this unending cycle of rebirth forever. In our
Consciousness we inevitably possess many seeds of good and evil deeds. It takes effort to progressively
eliminate the evil deeds from our habitual defilements. For example, for a smoker who smokes two packs
a day, it may be necessary to gradually cut down to one pack per day, further reduce to three cigarettes a
day, and then eventually quit smoking completely. Similarly, a gambler who gambles every day may need
to progressively cut back to gamble once a week, once a month, and then completely quit gambling. Thus,
the bad habits and the associated negative emotions can be purified and relinquished one by one. A
persistent effort in doing so is called armor-like diligence. Secondly, it is the diligence of gathering
virtuous Dharmas. Buddha Shakyamuni transmitted eighty four thousand teachings. All teachings are to
allow sentient beings to be free from the suffering of emotions and defilements and to become liberated.
Through diligent practice we will attain enlightenment in due course. The third type of diligence is the
diligence for benefitting living beings. As a practitioner of the Mahayana Buddhism we vow not only to
seek the attainment of enlightenment ourselves but also to help others achieve the same goal. We want to
be free from suffering and live a perpetually happy and joyful life. We also wish others to have the same
liberated life. We want to share our spiritual experiences with other beings so they can enter into the
knowledge and insight of Buddhas. This exemplifies the Way of Bodhisattvas, the unconditional loving
kindness and compassion. It is the true meaning of the practice of diligence of benefitting living beings.
For Bodhisattvas in the advanced stages, the diligence in turning the Wheel of Dharma means the
blazing light energy and the attaining of the unwavering state. In the former our bodily light becomes ever
more radiant and intense and the light energy accordingly increases every day because of our constant
practice. Our emitted blazing light will never be tarnished. A Bodhisattva attaining the state of
Unwavering, the Eighth Bhumi of the path of the Bodhisattva, will never retrograde in his or her
accomplishment. Before attaining that, a Bodhisattva will not retain and/or remember what he or she
achieved in the past lives. After reincarnation one forgets the identity and everything else of previous
lives. For example, it is said that Don-Po Hsu was the reincarnation of Hui-Ko, the Second Patriarch of
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the Zen School. However, Don-Po Hsu was against Buddhism when he was young. He took refuge from
master Fo-Yin when he was old. According to records Don-Po Hsu did not attain high realization. In this
case, he obviously retrograded in that reincarnation. Buddha Shakyamuni told the Shurangama assembly
that King Prasenajit attained the Fourth Bhumi in his previous life. Before he met Buddha Shakyamuni he
was a practitioner of annihilationism. It can be said that he retrograded and that he failed to retain the
spiritual attainment of his previous life.
It is important to diligently practice in the course of our spiritual development. It is like traveling
against a rapid river flow. If we do not consistently advance forward, we will naturally retrograde. Most
practitioners diligently practice in the beginning stage of their spiritual path. However, when running into
obstacles and/or karmic obscuration, they become discouraged and may eventually give up their practice.
That is very unfortunate, indeed! As a practitioner we should bear in mind that when we encounter
obstacles we should accept that as gracefully as possible and persistently strive forward. When everything
is going our way we also remain focused in our practice. There is an old saying: "Not deviating from the
original Bodhichitta vow is sufficient for one to attain the Buddhahood". If one keeps in mind the original
first Bodhichitta vow and diligently practices it, there is no doubt that he or she will become a Buddha in
due course.
Buddha Shakyamuni in the Saddharmapundarika assembly foretold that all his disciples would
become Buddhas. So, we should have faith since we all have the identical Buddha nature. If we diligently
practice by following the pure Buddhist teachings, we will become Buddhas. Our primordial wisdom will
be ever unlocked and increased from one life to the other if we do not attain Buddhahood in this lifetime.
For one to attain Sudden Realization in this life depends on circumstances. For example, the score to
achieve mind awakening and realization is 60 while that for attaining the supreme enlightenment (the
Buddhahood) is 100. Then one needs to accomplish a score of 59 and then at the most striking moment a
proper guidance from one's master makes one suddenly realize the true nature of mind. As such, the pure
and radiant Self-nature pervades all Dharma Realms. One attains the sudden mind awakening.
We are fortunate to have gained the precious human body and have the auspicious chance of
hearing the Buddha Dharma. It is indeed extremely fortunate to be a human being. We should treasure
this opportunity and diligently practice, to constantly turn the Wheel of Dharma, never to retrograde in
our quest for enlightenment. We will then achieve the supreme enlightenment, the fruit of Buddhahood.
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19. PERVASIVENESS OF THE EAR FACULTY
From hearing the teaching one should contemplate and devotedly practice it in order
to attain the supreme stage of samadhi. In the beginning, one concentrates on the
hearing of sounds. When one achieves the state of neither hearing nor non-hearing of
sounds, he or she begins to enter the path leading to the true essence of the
Dharmadhatu. Hence, one remains in a state of calmness (tranquility) upon hearing
whatever the sounds were. When one enters into the state of calmness (tranquility), he
or she is fully aware of all movements and/or stillness of the inner and outer world.
The mind is thus in the state of unwavering and is free from any arising thoughts. As
the meditation becomes further stabilized, one's mind resides in the state of utter
calmness and purity. When the hearer and what has been heard is
exhausted/vanquished, one becomes able to hear everything in the Dharmadhatu
without clinging on to it. "When one who is aware of" and "what has been aware of"
become empty/void, one perfectly realizes the state of inseparability between
awareness and emptiness. When further progress is made in the meditation, one attains
the experience that there is neither existence nor emptiness, namely, "the one who
experiences emptiness" and "what has been emptied" all are reconciled. When duality
no longer exists, nirvana spontaneously presents. One is thus able to swiftly transcend
the Three Realms (the mundane and supramundane worlds) and realizes the perfect
enlightenment. As a result, one achieves two supreme accomplishments. First, one's
mind/heart is identical to that of all Buddhas in the Ten Directions. One attains the
Buddha's ultimate quality of unconditional loving kindness and compassion. Second,
one is able to truly feel the suffering of all sentient beings trapped in the endless cycles
of the Six Lower Realms of Existence. One not only wholeheartedly shares the needs of
sentient beings in the Ten Directions wanting to be free from all suffering but also
altruistically helps them achieve that.
Pervasiveness of the Ear Faculty belongs to the high level meditation methods and is one of the
supreme heart transmissions of Buddhayana Dharma gateways. Both Avalokitesvara and Manjushri
Bodhisattvas reported in the Shurangama assembly that they attained realization through the practice of
the Pervasiveness of the Ear Faculty. The chapter, the twenty five perfections, in the Shurangama Sutra
describes the twenty five Dharma gateways employed by twenty five Bodhisattvas in their attainment of
realization. Buddha Shakyamuni made a comment agreeing that the Pervasiveness of the Ear Faculty is
indeed the most precious Dharma gateway. Why? Because the ear faculty for beings in the Jumbudvipa,
where our solar system is located, is the most pervasive faculty. We can hear sounds from all directions.
Our eyes can only allow us to see things in the front, left and right. We can not see things in the back of
our head unless we turn our head. Further, we can not see things in pitch dark conditions. We have no
such problems hearing sounds day or night, bright or dark. Maybe for this reason, Avalokitesvara
Bodhisattva has a strong spiritual connection with beings in the Jumbudvipa.
The quintessence of the Pervasiveness of the Ear Faculty is to hear the Self-nature from within.
Although our Bhutatathata essence is intangible and formless, its manifestation and activity are real in the
relative level of truth. Although our Bhutatathata essence does not exhibit the forms of the six faculties, it
possesses the natures and functions of seeing, hearing, smelling, tasting, feeling and knowing. Because of
our ignorance we were trapped in the unending cycle of rebirth. We thus have the physical body and the
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six sense faculties. It is our habit that the sense faculties constantly interact with sense objects. As a result,
the six classes of consciousness correspondingly arise to recognize and differentiate the sense objects,
followed by the processes of thinking, remembering, analyzing, deducing, etcetera. In practicing the
Pervasiveness of the Ear Faculty one is to hear the Self-nature from within. To hear from within means
not to hear the external sounds, but to hear our own nature of hearing.
In the beginning one uses the ear faculty to do the practice. In the end the six sense faculties are
free from any disturbances; the six classes of consciousness and fundamental ignorance are free from
arising. One can then regain the true face of Tathagata. Therefore, it requires progressive development to
ensure success in achieving the Full Pervasiveness of the Ear Faculty. That is, the various types of
attachments and grasping on the self and Dharmas need to be gradually eradicated.
The first bench mark success of the practice is the achievement of calmness/tranquility by using
the ear to hear sounds around you. Gradually one feels like getting into a vast calm ocean, a deep
meditation state. One is no longer attached to the hearing of sounds. There is no differentiation between
the aspects of movement and stillness. Although the fluctuating sounds are present, the Self-nature
remains calm and tranquil. The Bhutatathata essence and the sounds dissolve into one entity. The next
stage is the experience of the naked awareness: "When the hearer and what has been heard is
exhausted/vanquished." If one knows that "I can hear," and/or "I am hearing", one still has the self
grasping. When both the ideas of hearer and what is being heard is diminished from the conscious mind,
one realizes the true stage of naked awareness. "When one who is aware of and what has been aware of
become empty/void, one perfectly realizes the state of inseparability between awareness and emptiness."
This is the experience of emptiness. If one is aware of something, one is yet free from the self-grasping
and the deluded pride of self. Contrary to this, when one cuts off the ideas of "who is aware of and what is
being aware of", one comprehends the true meaning of emptiness. Emptiness is the nature of all Dharmas
including self-grasping. When the experience that "there is neither emptiness nor what has been emptied"
becomes extinguished, one attains the state of extinguishing. However, extinguishing springs up naturally
from Conditioned Dharmas -- that any thing that appears will naturally disappear eventually. The
Conditioned Dharmas are yet to equal the ultimate reality. "When duality no longer exists, nirvana
spontaneously presents." This is the state that "One swiftly transcends the mundane and supramundane
worlds and experiences the perfect radiance over all directions". The pure, clear, radiant Bhutatathata
essence presents itself. The body, mind, and consciousness become Oneness and transcend the
experiences of tranquility, awareness, emptiness, and extinguishing. This is the state of "regaining the
true face of Tathagata".
In the past three years we regularly held Seven-Day Retreats during the New Year holiday, Lunar
New Year holiday, and summer in Nan-Shan Temple, Kaohsiung, Taiwan. In all these Retreats there are
about one hundred disciples who have attained the meditation state of "regain the true face of Tathagata".
It is to be noted that Hui-Neng, the Sixth Patriarch of the Chinese Zen School, had forty-three disciples
achieved mind awakening and enlightenment. We have hundreds of practitioners that have already
accomplished this. The teachings of our Mahayana Zengong are indeed inconceivable.
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20. AN ARISING MIND WITHOUT ABIDANCE
The previous Patriarchs were able to interchangeably use the six sense faculties; able
to keep the six sense faculties remain unwavering; able to stop the six classes of
consciousness from arising; and able to be mindful of the Bhutatathata essence at the
present moment. That was because they all attained mind awakening and
enlightenment and regained their true face of Tathagata. They all actualized the true
nature of the mind pervading the Dharmadhatu.
The attainment of an Arising Mind without Abidance is exactly equivalent to the practice of "Let
the True Nature of Mind Pervading the Dharmadhatu" in the Buddhayana teachings. The teaching allows
one to attain mind awakening and enlightenment. It is classified in the divisions of Zen of the Patriarch -a heart (mind) to heart (mind) transmission from Patriarch to Patriarch. The Patriarchs were able to
interchangeably use the six sense faculties; able to let the six sense faculties remain unwavering; able to
keep the six classes of consciousness from arising; and able to be mindful of the Bhutatathata essence at
the present moment. That was because they all attained mind awakening and enlightenment and regained
their true face of Tathagata. That is, they all actualized the true nature of the mind pervading the
Dharmadhatu. Their mind-heart and Dharmakaya are as immense as space and the Dharmadhatu. How to
they actualize such a state that springs from an Arising Mind without Abidance? Subhuti asked Buddha
Shakyamuni in the Diamond Sutra: "How do you tame and pacify the conceptual mind?" Buddha replied
by saying: "A Bodhisattva should tame his or her mind in such a manner." Buddha later in the discourse
amplified this point by saying: "A Bodhisattva should not abide anywhere or attach to anything and
should give rise to such a mind."
The one and only goal for whatever practices we undertake is to achieve liberation of our mind
(heart). The most challenging practice is how to tame and how to pacify our mind. That is why Buddha
Shakyamuni taught his disciples to "not abide anywhere or attach to anything". Our conscious mind relies
on the functions of our six sense faculties. If the six sense faculties are free from any disturbances and
attractions, our mind will not abide anywhere and/or attach to anything. We can then pacify our conscious
mind. Abide means dwell. For example, where do you live? You may physically live in Taipei but your
mind is in Kaohsiung? Why? Because all your family members live in Kaohsiung. If one of your family
member lives in America, your mind will also live there if you think of him or her all day long. When
your mind abides somewhere you will always think about that which is called the sense objects. It is clear
that our sense faculties constantly interact with the six sense objects. As a result, we naturally differentiate
them, judge them, and then up spring the ideas of liking or disliking them. Our eighth Alaya
consciousness embodies the Bhutatathata essence and the primordial ignorance. If our six sense faculties
detach from interacting with the six sense objects, the ignorance will not arise and remains dormant. As
our conscious mind remains in the state of non-abidance, we can then "give rise to such a mind" -- a
Buddha mind, the Buddha nature, the Dharmakaya. In other words, so long as our mind is in a nonabiding state we see the true face of our Tathagata. We attain mind-awakening and enlightenment.
Zen Master Hun-Jen, the Fifth Patriarch, expounded the Diamond Sutra to Hui-Neng: "A
Bodhisattva should not abide in any attachment and should give rise to such a mind". Hui-Neng suddenly
experienced a great realization. The story traced back to the time that Hung-Jen was about to pass on the
lineage to the sixth Patriarch and has been retold in Chapter 5.
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Now, let us examine what happened! In the morning Zen Master Hun-Jen commented that neither
Shen-Hsiu nor Hui-Neng attained enlightenment while at midnight Hui-Neng actualized the sudden
realization. This is because the stanzas and the first four verses composed by Hui-Neng reflected the
understanding of emptiness. However, his last verse expressed the aspect of the existence of all things.
Thus, Hui-Neng realized the non-duality of emptiness and the existence of things; the opposites of things
and phenomena are reconciled. Similarly, Hui-Neng later expounded to Hui-Ming: "Thinking neither
good nor evil, at that moment, what is the true face of honorable Ming?" Hui-Ming also attained sudden
realization. In here, the "thinking neither good nor evil" precisely points out that one does not abide in
good nor abide in bad. That is the true meaning for "give rise to such a mind without abidance". "There is
no secret in the language and expression. The secret is within you." Therefore, if we devoted our practices
to the awakening of our Bhutatathata essence, and the fundamental ignorance is free from arising and our
mind is free from abiding, we will attain sudden realization and Buddhahood in this lifetime.
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21. THE UNITY OF WISDOM AND VIRTUE
A Buddha has fulfilled the Pratyekabuddha Wisdom, the Bodhisattva Wisdom, and the
Buddha Wisdom. The virtues of a Buddha include the Virtue of Dharmakaya, the
Virtue of Prajna, and the Virtue of Nirvana. Buddha has attained the perfect union of
wisdom and virtue. If we fulfill such a unity we become a Buddha too.
A Buddha has perfected the supreme enlightenment. A Buddha not only achieves enlightenment
himself or herself but also helps other beings to achieve the same goal in the highest possible perfection.
A Buddha has possessed and fulfilled both wisdom and blessings with merits and good fortune. What
kinds of wisdom does a Buddha possess? A Buddha has fulfilled the Pratyekabuddha Wisdom, the
Bodhisattva Wisdom, and the Buddha Wisdom. How can a Buddha fulfill all these wisdom? It is because
a Buddha has already eradicated and relinquished all false views and attitudes, the habitual defilements,
and the fundamental ignorance.
What are the false views and attitudes? They are the Ten Root Defilements which break down
into five deluded views and five root delusions. Pratyekabuddhas and Arhats have fully eliminated all
false views and attitudes. A brief explanation of the five deluded views follows. First is the bodily view.
One has strong attachment on the transitory physical body and regards it as the true identity of the real
Self. The second is the extreme views - eternalism and nihilism. The nihilists hold the view that
extinction is the end of life. After death there is nothing left, not even the soul, the spirit. Eternalists hold
the view that humans are reborn as humans from life to life; dogs are always reborn as dogs; the royal
always royal; the kings always kings; and slaves are always reborn as slaves. Of course, these views are
wrong as they are incompatible with the Law of Causality and karmic retribution. The third is the wrong
views. Those who deny the validity of the Law of Causality do not believe in karma and karmic
retribution. They therefore do not worry about the consequences of their conduct. That is, they are not
concerned about whether their act is sinful or not. The fourth is holding a false view as supreme. One
arrogantly insists his or her opinion is the best although he or she knows in the heart that his or her own
idea is not. The ideas of others are clearly correct, but he or she refuses to believe or honor them. The fifth
is holding wrong moral disciplines and conduct as supreme. An example would be those who reverently
observe a specific precept and truly believe that it will allow them to attain the ultimate liberation. As
long as they fulfill certain aspects of the precept, they believe they will accomplish the fruit of
Buddhahood without the necessity of severing their vexations and eradicating their ignorance.
The five root delusions are desirous attachments, anger, ignorance, deluded pride, and deluded
doubt. The desirous attachments include strong desires, avarice and greed. The delusion of anger implies
hostility toward others or matters. The emotions of anger can range from a grudging mood to hatred.
Ignorance is stupid, silly, fatuous, and thickheaded. Deluded pride includes arrogance. One always looks
down on all others who are either superior or inferior to oneself. The deluded doubt means constant doubt
about all things. The nature of doubt is not necessarily all bad. When one has doubt about something, it is
best to investigate it in order to support or repudiate it. In terms of spiritual development if one doubts a
certain teaching, it is important to clear it up. Otherwise, if there will be no answer to it, one remains in
the state of doubt. Because of the doubt, one does not practice the teaching, which may result in missing
a great opportunity to attain realization. Thus, if one persistently holds a doubt without effort to resolve it,
it is called deluded doubt. Fully eliminating the Ten Root Defilements is necessary in order to attain mind
awakening and enlightenment.
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How do you sever the habitual defilements? Bodhisattvas master the eighty four thousand
teachings taught by Buddha Shakyamuni to help free sentient beings from their sufferings and worldly
passions. In the processes of perfecting mastery, Bodhisattvas successfully accomplish the elimination of
their habitual defilements.
How do you extricate fundamental ignorance? Although Bodhisattvas of the First Bhumi (Stage)
attain mind awakening and enlightenment, their fundamental ignorance has yet to be eradicated. Their Six
Supernatural Powers are yet to be developed to the fullest. As discussed in Chapter 13 the ability of
knowing one's past lives was limited to eight thousand lives for Arhats.
In terms of the greatness of virtues, a Buddha possesses the Virtue of Dharmakaya, the Virtue of
Prajna, and the Virtue of Nirvana. The Virtue of Dharmakaya means to be able to let go of the six sense
faculties and objects, the six classes of consciousness, and the five aggregates and actualize the pure,
radiant Dharmakaya. The Virtue of Prajna implies that the Buddha has fulfilled the perfect intuitive,
primordial wisdom. With that, Buddha effectively tames sentient beings, guides sentient beings entering
into the insight and knowledge of Buddha, and leads them to seek the attainment of Buddhahood. The
Virtue of Nirvana attained by Buddha after the complete eradication of all root fundamental ignorance is
the perpetual abidance of His Dharmakaya in the Pureland of Calm and Illumination and the Oneness.
Buddha manifests His merits and virtue in the form of light that indifferently illuminates the Three
Thousand Great Worlds. With His unconditional loving kindness and compassion Buddha shows sentient
beings the Way leading to the realization of Buddhahood. Thus, Buddha indeed embraces the unification
of wisdom and virtue. If we fulfill the same, we become a Buddha in this life.
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22. THE PERFECT QUALITIES OF NIRVANA
When one experiences the state of continuance of the pure mind stream and the naked
awareness pervading the Dharmadhatu, one is said to attain the experiential state of
Eternity, Bliss, Self, and Purity -- the perfect qualities of Nirvana.
Saints and Sages are enlightened beings who experience the state of the perfect qualities of
Nirvana. They have actualized the reality of life and fully comprehended the abidance of Oneness. It is in
fact the description of the Pureland of the Ultimate Bliss, the Western Paradise.
What is the Pureland of Ultimate Bliss? There are four different classes of Purelands. The first is
the Pureland of Calm and Illumination. It is for those who attain the supreme perfect enlightenment and
become Buddhas. In other words, this is the Pureland for Dharmakaya Buddhas, the Buddhafields. The
second is the Pureland of Permanent Reward and Freedom for those who have attained the stage of
perfect enlightenment. The third is the Pureland of the Temporary for Arhats and Pratyekabuddhas. They
are practitioners who have completely eradicated the Ten Root Defilements and have attained mind
awakening and enlightenment. The fourth is the Pureland where All Classes of Beings Dwell, a Pureland
for the Ten Dharma Realms; a Pureland for Buddhas and Bodhisattvas to guide and tame sentient beings;
a Pureland for practitioners yet to relinquish their karmic retribution and un-enlightened views and
thoughts. For example, Buddha Vairochana (the Great Sun Tathagata) gives Dharma discourses in the
Heaven of Akanishtha. So, the Akanishtha Heaven is the Pureland of Buddha Vairochana. Maitreya
Bodhisattva expounds Buddhist teachings in the inner palace of the Heaven of Tushita. Tushita Heaven is
thus the Pureland of Maitreya Bodhisattva.
According to the biography of Venerable Hsu-Yeun, the Reverend monk almost died from
tortures by the Red Guards of China when he was more than one hundred years old. For three days he was
"dead" without any sign of breathing or heart-beat. During the three days his Dharmakaya was in Maitreya
Bodhisattva's Pureland of Tushita. He saw many venerable monks and talked to some of them who were
listening to Maitreya's discourses. After rebirth in the inner palace of the Tushita Heaven they continued
their spiritual development there. They are the ones who vowed to accompany Maitreya Bodhisattva to
manifest into this Samsara for the purpose of delivering sentient beings here in the future time. They will
assist Maitreya Bodhisattva to fulfill his Bodhichitta vow -- attaining Buddhahood and saving sentient
beings.
There are many Buddhas and Bodhisattvas that have been reborn into this world to continue
practicing/perfecting their Bodhichitta vows. In this case this land is the Pureland. In this world there are
many auspicious places, be it a monastery, a temple, a center, or a shack, where devoted practitioners
make spiritual practices. When their minds are pure so are the places they reside. The moment they let go
of their sense faculties, sense objects, mental consciousness, and aggregates, is the moment that the
Pureland comes to fruition. This is the Pureland of this World. If all family members are involved in
spiritual practices and all are liberated from passions and vexations, the home is a Pureland. Similarly,
when members in a Center practice and live together in good harmony and are free from vexations, the
Center is the Pureland. Furthermore, there are monks, nuns, lay practitioners, and the like who sincerely
devote their effort in practice and tirelessly spread Buddhist teachings to help other people improve their
well being. All these are called the Pureland of this World. Ksitigarbha Bodhisattva has a Pureland in the
Hell Realm as he is giving Dharma teachings there; helping hell beings to freedom from suffering and to
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attain realization and liberation. The Hells are in fact the Pureland of Ksitigarbha Bodhisattva.
The teachings of Zen, Tantra, and the Pureland Schools, to name a few, and hence their practices,
will lead one to attain the Buddhahood. The teachings of Zen and Pureland have been briefly discussed in
Chapters 5-7. It may be worthwhile mentioning here the practice of the Pureland school. There is a
common misunderstanding that one needs not devotedly practice upholding the Recitation of Buddha's
Name. Casual recitation is sufficient they say. One will be reborn in the Pureland of Ultimate Bliss, if he
or she can recite Buddha's name ten times at the moment of passing away. Many dying people are very
confused even remembering who they are. About 50% of the dying persons are in a coma. So, the
possibility that a dying person can retain mental clarity in the ten time Recitation in the final moment is
indeed very rare, let alone remain in the unwavering state of pure mind.
The teachings of the Buddhayana Order Mahayana Zengong will allow us to be reborn in the
Pureland of Ultimate Bliss. The qualities of the Pureland are eternity, bliss, Self, and purity. Eternity
means things that are forever perpetual and changeless; things that are neither appearing (e.g., born) nor
disappearing (die); the Bhutatathata essence always presents itself at any moment. Bliss refers to the
freedom from suffering in the perfect state of joy and happiness; all delusions, defilements, and ignorance
are completely eradicated and all vexations are severed. Self is the Dharmakaya, the cosmic self that
pervades the Dharmadhatu and that is omnipresent. The state of Purity means that the six sense faculties
do not interact with the six sense objects; the six classes of consciousness and the fundamental ignorance
are free from arising. Therefore, the state of mind remains pure, clear, and luminous. Its naked awareness
naturally pervades the Dharmadhatu. This is the state of eternity, bliss, Self, and purity. It is also the state
of mind awakening and enlightenment. If one attains such a meditation state one will become a Buddha in
this life.
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23. ATTAINING THE GREAT LIBERATION
What are the contents of the great liberation? One of the classifications refers to the
five kinds of great liberation: the liberation of life span, the birth, the karma (action),
awareness and mindfulness, and the common karmic retribution.
We often see the phrase "attaining the great liberation". But, what does this phrase mean? It
indicates a mind-body state that is totally free, at ease without clinging, tangling and grasping. The
gateway of Da Zi Zai Wang Fo of the Mahayana Zengong allows one to attain exactly such a state.
What is "no clinging, no tangling"? That refers to freedom without bondage and vexations that
consequently eradicated the Ten Root Defilements, the habitual defilements, and finally the fundamental
ignorance. What is no grasping? It means that there is no attachment. It is letting go of the Three Minds
which refer to the mind of the past, present, and future and the Four Appearances which refer to the
conceptual thoughts of one's own ego-selfness, the ego-selfness of others, the ego-selfness of sentient
beings, and eternal life of ego-selfness. When one extricates the Three Minds and the Four Appearances
one is free from clinging and grasping.
To clear away the Three Minds is to understand that we can not hold onto the mind of the past,
present, and future. Whatever happened in the past already passed. Whatever is facing us now, we deal
with it and let go of it afterwards. What will happen in the future has yet to happen; there is no need to
worry about it, to anticipate it. We stay calm and peaceful in dealing with whatever is presented to us. We
remain unwavering. We do not differentiate, expect or reject them.
In terms of eliminating the Four Appearances, the first is not to grasp the conceptual thoughts of
one's own ego-selfness. Our activities really revolve around and involve the Five Aggregates, namely,
form, feelings, conceptions (thinking), impulses (mental functions), and consciousness. If we are able to
detach from the conscious mind which always identifies that this is I and that is mine, it is easier to
eliminate the attachment of self-grasping and to transmute the consciousness into wisdom. With the
intuitive wisdom, then whatever we do or think, there will be no involving the ego-selfness. The second is
not to dwell on the idea of the ego-selfness of others. That is not to have strong attachment to the
existence of the physical body of others and ourselves as the true identities of others and the Self. We
should diligently cultivate ourselves to better our spiritual Dharmakaya. We should not differentiate
and/or judge others simply by the superficial, that is, pretty or ugly, rich or poor, fortunate or unlucky,
etcetera. In doing so we can then eradicate the ego-selfness of others. The third is not to grasp the egoselfness of sentient beings, which means not to attach to the favorites of sense objects. Freed from such
attachments the wisdom of Tathagata can be manifested and displayed. Finally, the eternal life of egoselfness concerns the life span. If we do not worry about whether we have a long life or not, we are free
from that bondage. Therefore, if we eradicate the habit of grasping, tangling, and clinging we then
successfully extricate all vexations, defilements, delusions, ignorance, the Three Minds and the Four
Appearances. We attain the fruit of Buddhahood, the great liberation (the great Da Zi Zai).
What are the contents of the great liberation? One of the classifications refers to the five kinds of
great liberation. The first is the liberation of life span. Bodhisattvas have attained the wisdom
Dharmakaya so that the Dharmakaya perpetually abides in the Pureland of Ultimate Bliss. The
Dharmakaya is forever pervading and is thus free to come and go, to neither come from somewhere nor
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go to anywhere. Should the Dharmakaya manifest and be reborn into this Samsara, the Bodhisattva would
not be concerned with having either a long or a short life. Whatever the circumstances permit, they would
do their best to save sentient beings. The second is the liberation of birth. Because of their Bodhichitta
vow to save sentient beings, Bodhisattvas manifest into the Ten Dharma Realms at will. They do not have
any preference as to which Realms to be reborn in or to which one of the twelve forms of rebirth to
undertake. Should they be reborn in the Heaven Realms, they will never over indulge in joy and bliss. If
they are reborn in the Animal Realms they will not be troubled by hunger and harsh living environments.
Similarly, if they were to be reborn in the Hell Realms, they will not be burdened by unbearable tortures
and sufferings. This is what it meant by the liberation of rebirth.
The third great liberation is the liberation of action (karma). Bodhisattvas have fulfilled all
practices with unconditional loving kindness and compassion and have unlocked the marvelous wisdom.
For the sake of saving sentient beings, Bodhisattvas would at times effortlessly display the supernatural
powers, give supreme teachings, perform inconceivable meditation, and show ascetic practices. For
example, Bodhidharma displayed his supernatural powers by crossing a river with a single branch of reed.
Another example, after Bodhidharma was poisoned to death and buried, there were sightings of him
flying in the air carrying one shoe. The Emperor ordered his coffin to be opened only to confirm that the
coffin was empty except for a shoe. In terms of giving supreme teachings, two examples will be given
here. Bodhidharma did not say a word in saving Hui-Ko. In one of the Vulture Peak assemblies Buddha
Shakyamuni just smiled while holding a flower.
The fourth great liberation is the liberation of awareness and mindfulness. In other words, it is the
liberation of meditation, the liberation of awareness and activity. The Bodhisattvas carry on daily
activities like everyone else. However, their minds remain not only clear and awakened without
distractions but also carefree in delivering sentient beings according to circumstances and conditions. The
last is the liberation of common karmic retribution. Bodhisattvas fully comprehend that the conditioned
co-arising forces dictate many events and phenomena, so they are content with whatever they have. For
example, in giving teachings they would make the best of what is available in terms of means and
circumstances. So, they do not worry and nothing can be presented as hindrances or obstacles. They do
not really worry about how big the Center is; how much expense is needed; and how many offerings are
received. They are happy and at ease with what they have. That is what the liberation of common karmic
retribution means.
Through devotedly practicing the Mahayana Zengong we can certainly experience and actualize
the state of no clinging, no tangling, and no grasping. We will further attain the great liberation, the Da Zi
Zai.
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24. THE SEAL OF ULTIMATE REALITY
The Seal of Ultimate Reality is the state of realizing the true reality of all things. That
is the state realized after eradication of the Three Poisons, fulfillment of the Three
Learnings (abhidharma), perfection of the Ten Greatnesses, and the abidance in the
Oneness. In other words, it is the state attained after the actualization of mind
awakening and realization, the regaining of the true face of Tathagata, the attainment
of Buddhahood, and full understanding of the true reality of life itself.
What is the Seal of Ultimate Reality? Before entering into parinirvana, Buddha Shakyamuni
expounded the meaning of the Seal of Ultimate Reality to Mahayana practitioners. In the Buddhayana
Order Mahayana Zengong we call it the One Dharma Seal (the I-Fa Yin or the OK Mudra). It is the state
of realizing the true reality of all things. That is the state realized after complete eradication of the Three
Poisons, fulfillment of the Three Learnings, and attainment of the complete freedom of coming and going
in the Ten Dharma Realms. Further, it is the state of accomplishment of the Perfection of the Ten
Greatnesses, the abidance in the Oneness, the actualization of mind awakening and realization, the
regaining of the true face of Tathagata, the attainment of Buddhahood, and full understanding of the True
Reality of life itself. There are two major distinctions of the Dharma gateways: the Mahayana teaching
and the heretics. The former applies to those that lead us to attain mind awakening and realization and the
Buddhahood. Otherwise, the teaching falls into the category of the latter.
Buddha Shakyamuni expounded the Three Dharma Seals or the Four Dharma Seals to the
Hinayana practitioners. To distinguish whether a pure Dharma is being taught or not by a specific school,
sect, or a master, Buddha asked his disciples and aspirants to simply examine it based on the criteria of
the Three (or Four) Dharma Seals. A pure Hinayana teaching should comply with the Three Dharma
Seals: the doctrine of non-permanence, non-personality, and nirvana. The addition of suffering makes it
the Four Dharma Seals.
All things are impermanent by nature as they are manifested through conditioned co-arising. They
all have to continuously go through the changing cycles of formation, stabilization, disintegration, and
back to emptiness. Nothing is permanent. Nothing can escape the processes of birth and death, appearing
and disappearing, production and destruction. All Dharmas have no inherent identity of Self and possess
no reality. All things with forms and appearances such as mountains, rivers, great earth, sun, moon, stars,
animals, plants, and other things of formless and non-appearances exist solely depending on conditioned
co-arising. None of the Dharmas is perpetual. Nirvana is the ultimate goal of liberation. It is a state of
perfect tranquility and peace. Any teaching that can lead us to attain the ultimate nirvana is the pure, right
teaching. Otherwise, they are hearsay. The fourth Seal of the Four Dharma Seal states that the
consequence of feeling is suffering. In this world there are three kinds of feelings: the feeling of suffering,
the feeling of joy, and feelings of neither suffering nor joy. Because all feelings are not the ultimate bliss,
the end result of it is clearly suffering. All things having characteristics are illusory like a dream and
bubbles in water; like dew and lightening.
There are many religious groups, sects, and cults. Whether they have pure and right teachings or
not can be scrutinized by using the doctrine of the Seal of Ultimate Reality, the Three Dharma Seals, or
the Four Dharma Seals. They do if their teachings comply with the doctrine. Otherwise, their teachings
are attributed to heresy. For example, there are sects claiming that they can achieve realization by only
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The Profound Teaching of Buddhayana
strictly observing the Five Precepts and the Ten Wholesome Actions. They say that meditation practice is
not a necessity in seeking the attainment of Buddhahood. It is quite obvious to us that practicing
charitable acts will not lead one to attain nirvana because that will not guide one to eliminate the
fundamental ignorance. As a result, how is it possible that the Bhutatathata essence be presented and how
is the original true face to be regained? However, even if meditation practices were taught, but only
limited to the four dhyanas and the eight concentrations, then the teachings still fall into heresy because
the achievement of that teaching is far from ultimate liberation. There are groups and individuals that
strongly hold to the idea that their way of practice is the only Way leading to realization. The rest of the
eighty three thousand nine hundred ninety nine Dharmas are not pure teachings. The mentality of such a
person remains in the stage of strong grasping and differentiation of Dharma. Furthermore, there are
teachings that claim to allow practitioners to become immortals so that their physical bodies will never
disintegrate. All these thoughts, teachings, and practices are not pure, not right.
As a devoted practitioner we should use our wisdom to examine the teachings preached by any
specific religious group, religious leader or teacher, and master. The Seal of Ultimate Reality, the Three
Dharma Seals, and the Four Dharma Seals provide us the perfect guideline to do so. We will surely attain
realization and enlightenment by practicing pure and right teaching and following an enlightened teacher.
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25. THE UNITY OF ESSENCE AND APPLICATION
The teachings of mind development and physiological cultivation provided by the
Buddhayana Mahayana Zengong allow us to develop our potential to the fullest.
Furthermore, the teachings permit us to become a practitioner who has mastered both
the essence and its miraculous application.
Our Bhutatathata essence embodies both the essence and its marvelous application. The teaching
of the Buddhayana Order Mahayana Zengong includes both aspects. It is a systematic and progressive
teaching from the beginning stage to the supreme stage of perfect enlightenment. The Mahayana Zengong
was handed down by Zen Master Miao-Kong who integrated the quintessential teachings of the eight
major schools of Chinese Buddhism into a single system of practice. By devotedly practicing it we can
actualize our Bhutatathata essence. The quintessential meditation methods are briefly explained in the
following.
1. The Nine Syllable Mantra - a Dharma gateway of Upholding Buddha's Name. Chanting a Buddha's
name in a one-pointed manner allows one to attain mind awakening and enlightenment.
2. Homage to Buddha and Confessional Prayer. This is the quintessence of our practice that begins with
confession. We first recite the confessional prayer and make prostration to the Buddhas, Bodhisattvas and
Dharma Protectors. The second stage is the true comprehension of the prayer and a sincere expression of
our wholehearted confession. Followed by making the Bodhichitta vow, we eventually actualize the True
Nature of the Mind Pervading the Dharmadhatu. A detailed discussion of this Prayer has been given in
Chapter 12.
3. Blessing of the Self-Nature - a Dharma gateway of Visualization of Buddha's Image. We visualize that
our Self-nature is blessed and purified by the power of Buddha. The application aspect of this practice
includes benefits of self-healing and elimination of karmic and negative Chi energies. We thus achieve a
healthy body and peace of mind.
4. Guru Yoga - a Dharma gateway of Deity practice. This practice allows us to attain the unification with
Buddha Vairochana, the Great Sun Tathagata, and Da Zi Zai Wang Fo.
5. Blessing of Buddha Light. This is a Dharma gateway for us to receive light blessings from Buddha. It
can also permit us to attain enlightenment in this life.
6. Recitation of Da Zi Zai Wang Fo in samadhi - a Dharma gateway of Contemplation of Buddha in
samadhi. By practicing it we can attain the state of mindfulness yet not really mindfulness, the state of
non-mindfulness yet still mindfulness and that every thought is the thought of Buddha's thought. It is the
attainment of seeing the Buddha in the blooming Lotus Flower and realizing the state of birthlessness (see
Chapter 7 for further discussion).
7. Full Pervasiveness of the Ear Faculty. In this practice one makes use of the ear faculty to hear sounds
and then uses it to hear the nature of hearing from within. This is a supreme teaching in seeking the
attainment of mind awakening and enlightenment. A detailed description of this practice can be found in
Chapter 19.
8. Actualizing the Radiant Self-Nature by the Practice of mindfulness and Regulating Breath. This is a
practice using the mind faculty to contemplate our Self-nature. It starts out by using the eye faculty to see
the nature of seeing from within. As such, our six sense faculties become pacified and eventually purified,
and hence we achieve enlightenment.
9. Recitation of a Buddha's Name in the Ten Directions. This is to meditate on the sounds of all
directions as the chanting of a Buddha's name. It is a Dharma gateway of using the ear faculty to attain
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enlightenment.
10. Samadhi of the Greatness of Essence. A practice allows us to cultivate our Dharmakaya for which
there is nothing that is larger or smaller than it. The size of the Dharmakaya is larger than Mount Sumeru
and smaller than a sesame seed. It is neither inside, nor outside, nor in the middle of our physical body. In
fact, it is pure and radiant and omnipresent (see Chapter 2 for further discussion).
11.
Samadhi of the Greatness of Light. By practicing it we cultivate and strengthen the radiant light of
our Buddha nature to a perfection state that readily illuminates the Three Thousand Great Worlds.
12.
Samadhi of the Greatness of Emptiness. This is a supreme meditation method that allows us to
directly realize the samadhi of ultimate emptiness. That is, we can transcend the nine progressive stages
of samadhi and attain the sudden realization of Buddhahood.
13.
The Heart-Seal of Da Zi Zai - a Dharma gateway for cultivation of the unity of body and mind.
This is a practice involving both physical and mental development.
14.
Unifying with Patriarch - a supreme practice for requesting blessing and empowerment from all
lineage masters and Patriarchs.
15.
Manifestation of Dharmakaya. Through this cultivation our Dharmakaya can manifest into
numerous entities to independently perform various activities. For example, our Dharmakaya can
simultaneously appear in different parts of the world to heal living beings.
16.
Unifying with Da Zi Zai Wang Fo. This is a supreme Dharma gateway for us to manifest
ourselves (a small universe) merging and dissolving into the cosmic universe.
Buddhas are the Kings of healers. Buddha Shakyamuni handed down numerous teachings that
pointed the Way for us in seeking the ultimate Nirvana, and ending the cycle of rebirth, transcending the
Three Realms. Further, as the greatest healer Buddha taught us the incredible methods to cure and deal
with all sufferings of sentient beings. In fact, our Self-nature Buddha is also the most magnificent healer,
if we could only awaken our Bhutatathata essence and develop it to its purest potential.
The Eight Levels of Mind Development and Nine Levels of Physiological Cultivation offered by
the Buddhayana Order Mahayana Zengong will allow us to develop our potential to the fullest and, hence,
we become great healers. In the following the supreme methods through the integration of essence and
applications are briefly given.
1. The Great Wish-Fulfilling Palm Method. The method provides techniques of visualization, meditation,
and application of light energy in healing various sicknesses and illnesses of living beings. This includes
Remote Healing for short distance (several thousand kilometers), long distance (several tens of thousands
of kilometers) and super long distance (beyond the solar system). All these miraculous applications are
manifestations of our Bhutatathata essence.
2. The Method of Vajra-Finger Healing. In Avatamsaka Sutra, Buddha Shakyamuni said: "The illusory
empty body is the Dharmakaya". Our physical body is the display of only a limited manifestation of our
inconceivable Dharmakaya, so is the use of vajra-finger to emit light energy for healing.
3. The Method of Da Zi Zai Water-Cleansing. It is a common practice employed by all Buddhist schools
to provide Great Compassionate Water for healing. It is done by chanting the Great Compassion Mantra
and requesting blessing upon a cup(s) or bottle(s) of drinking water. In fact, every practitioner having pure
body and mind can use his or her mediation power to bless water for healing with positive results.
4. The Method of Self Healing with Sounds - a method of applying the Dharmakaya energy through
sound waves for healing.
5. The Method of Healing Others with Sounds. By using our Dharmakaya energy through the audio wave
to heal other living beings.
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6. Blessing between Two Persons Using the Greatness of Essence. This is a practice for two persons. The
meditation power of both parties merges together to double the energy field. This practice will increase
the mind and meditation powers of both parties.
7. Opening Chi Channels between Two Persons Using the Greatness of Essence. The Dharmakaya
energies of both parties bless and empower each one and help open Chi channels of the whole body. By
practicing this, the Chi Channels become clear and the subtle Drop appears more easily.
8. Healing between Two Persons Using the Greatness of Essence - a method of combining the energy
fields of both parties in healing each other.
9. The Method of Healing Using the Greatness of Light. The Greatness of Light belongs to the Fourth
Level Physiological Cultivation. After actualizing and mastering the transmission, we can apply our Selfnature Buddha light to bless and heal various sicknesses and illnesses of sentient beings.
10. The Method of Healing Using the Greatness of Emptiness. After mastering the Greatness of
Emptiness, that is, actualizing the emptiness of body, mind, and Dharma, we can impart our Dharmakaya
energy to bless sentient beings. This is a high level meditation allowing us to deliver incredible power.
11. The Great Wish-Fulfilling Mudra Method - a method specifically applicable to deal with the spirit
affairs. This includes Relieving Mental Shock, Exorcising Evil Spirits, Ridding Mental Disturbances,
Cleansing Houses, and Deliverance of Living Beings. For example, when we occasionally must kill
mosquitoes, flies, cockroaches, ants or even mice, fish, chickens, etcetera, we can perform the
Deliverance of Living Beings to deliver them to the Purelands. Furthermore, there is the method of
Deliverance of Deceased Beings which allows us to deliver the deceased beings including our deceased
relatives to the Purelands.
12. Empowerment of Buddhas and Bodhisattvas. There are several empowerment methods in this
category. The Manjushri Wisdom Empowerment will unlock the primordial wisdom in sentient beings.
For example, students failing in school can make substantial improvements in their schoolwork after
receiving this empowerment. The Vajrapani Enhancing-Power Empowerment can increase the power of
reasoning and authority and fulfill wishes. The Avalokitesvara Eradicating-Calamity Empowerment can
minimize those unfortunate events such as accidents, bad luck, calamity, unforeseen obstacles, and so
forth. The Medicine Buddha Increasing-Longevity Empowerment can relieve suffering and prolong the
life span for the dying person. The effectiveness of the above Empowerment will significantly increase if
the receipient can sincerely make the Bodhichitta vow and dedicate the merits, blessing and good fortune
to other beings.
The supreme Mahayana Zengong teachings that integrate both the essence and application provide
various auspicious, powerful methods. On the one hand, they allow us to improve our physical health,
quality of living, and longevity. On the other hand, they provide the Dharma gateways for us to seek the
attainment of total liberation, the fruit of Buddhahood.
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26. BECOMING A BUDDHA IN THIS LIFE
The first level Mind Development and the first four levels of Physiological Cultivation
of the Mahayana Zengong teaching allow practitioners to attain mind awakening and
enlightenment. To actualize the marvelous application of the Dharmakaya aspect, we
need to further practice the second to the eighth levels of Mind Development and the
fifth throughout the ninth levels of Physiological Cultivation.
The teaching of Buddhayana Order Mahayana Zengong was founded by the Saintly Monk MiaoKong during the 1910's. Reverend Miao-Kong is the manifestation of Buddha Vairochana, the Great Sun
Tathagata, and Da Zi Zai Wang Fo. He integrated and distilled the teachings of the eight major schools of
Chinese Buddhism into one systematic, progressive teaching. The teaching covers from the beginning
level to the ultimate attainment of Buddhahood. Whoever takes up the Mahayana Zengong teaching will
surely actualize realization and enlightenment in this life.
The contents of the Mahayana Zengong teaching include the Eight Levels of Mind Development
and Nine Levels of Physiological Cultivation. The aspect of Mind Development includes Conditional
Development for beginners. It is the prerequisite for the beginners to complete the First Bhumi (Stage) of
the Bodhisattva Path. The second level is the Realization Development. It is for those who have attained
mind awakening and realization, i.e., the attainment of the First Bhumi. The third level is the
Manifestation Development, a practice for Bodhisattvas in the Land of Purity (the Second Bhumi stage of
the Bodhisattva Path). The fourth level is the Transformation Development for Bodhisattvas in the Land
of Radiance (the Third Bhumi stage). The fifth level is the Uncontrived Development, a practice for
Bodhisattvas in the Fourth throughout the Eighth Bhumi stages. The sixth level is the ManifestedPureland Development for Bodhisattvas in the Ninth Bhumi stage. The seventh level is the PerfectAwakening Development, a practice for Bodhisattvas in the Land of Dharma Clouds (the Tenth Bhumi
stage). And, the eighth level is the Da Zi Zai Development which is for perfectly enlightened Bodhisattvas
to practice in order to attain perfect supreme enlightenment.
Bodhidharma, the founder of the Chinese Zen School, passed down both the Mind and
Physiological Cultivations. One of the latter is Chi-Kung. There are several types of Chi-Kung. The first
type is martial arts Chi-Kung which includes iron head and iron shroud. It is mainly for the purpose of
engaging in fighting, self-defense and protection. The second type is the "internal" Chi-Kung for the
preservation of good health. This allows one to open the Chi channels of the whole body. The well-known
Tai-Chi-Chuan belongs to this category. The third type is the therapeutic Chi-Kung that allows one to
perform remote healing and emit light energy for the purpose of blessing others. This type of Chi-Kung is
now extremely popular in mainland China, Taiwan, and many other parts of the world. Unfortunately, the
teaching related to physiological cultivations only has been partially retained in China. Whereas, teaching
related to the aspect of mind development is mainly emphasized in Taiwan. They all fall short of a
complete teaching. To remedy that Zen master Miao-Kong integrated both aspects of teachings into the
Eight Levels of Mind Development and the Nine Levels of Physiological Cultivation.
The first level of the Physiological Cultivation is the Cultivation of Harmony. The goal of this
practice is to strengthen and focus the Chi energy in order to achieve free flow of Chi energy in all
channels of the whole body. As a result, many of the chronic diseases can be effectively relieved and
cured. The second level is the Cultivation of the Use of Force. This practice trains the practitioners to
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absorb cosmic energy and emit Chi and light energies. One learns how to apply the cosmic energy in
enhancing one's own body-mind energy and to conversely dissolve one's energy into the universe. The
techniques and practices of applications are taught in the third level, the Cultivation of the Use of Chi.
This training is to further ensure full opening of all Chi channels and to perform remote healing for the
self and others. Also, the Chi energy can be utilized in performing the Water-cleansing, House-cleaning,
Exorcising Evil Spirits, and so on. One becomes energetic every day because of the full opening of the
Chi channels and the efficient ability of absorbing the unlimited cosmic energy. The fourth level is the
Cultivation of the Use of Mind. The accomplishment of this level allows one to transcend the limits of
space and time in healing. One has attained the ability to display and manifest the potentiality of one's
own Dharmakaya. That is to say, if one can expand his or her energy to one hundred thousand kilometers
away, his or her Dharmakaya can embrace all sentient beings within a sphere of one hundred thousand
kilometers. He or she can emit light energy to bless and to heal various sicknesses of all beings within that
sphere. All levels higher than the fifth level are practices for those who have actualized the Dharmakaya.
The principle doctrine of the Buddhayana Order Mahayana Zengong is the Buddhist philosophy.
Meditation practice is treated as the Dharma gateway toward realization and Chi-Kung is the
supplementary means. Combining the practices of the first level Mind Development and the first through
fourth levels of Physiological Cultivation allows one to attain mind awakening and enlightenment. One
can perform the inconceivable activities such as remote healing and manifestation of Dharmakaya after
further practices using the higher level teachings.
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27. UNITY OF THE BODY AND MIND
In the process of our spiritual development if we ignore the aspect of opening Chi
channels of the whole body, our physical condition may become a hindrance to our
cultivation. It is a necessity to unify the body and mind in order to attain mind
awakening and enlightenment.
To achieve the unity of the body and mind is extremely important in the Buddhist practice because
the essence of our illusory body is the Dharmakaya. A Buddha has three bodies, namely, the pure and
clear Dharmakaya, the full and complete Sambhogakaya, and the infinitely manifested Nirmanakaya. It
does not matter which body we have as it is the manifestation of the Dharmakaya.
The Dharma gateways of the eight major Buddhist schools all provide quintessential teachings
leading to the attainment of the unity of body and mind. For example, the lineage of the Indian Zen
School spanned twenty eight generations before being transmitted to China. Bodhidharma, the twenty
eighth Patriarch in India and the first Patriarch in the Chinese Zen school, passed down the Sudden
Approach method. That is the direct pointing to the mind and seeing the true nature of the mind to
become a Buddha. He also transmitted teachings on mind development, Zen meditation, Chi-Kung, Kung
Fu, and medicine in Shaolin Monastery. However, the teaching of the Zen school today is no longer as
complete as it used to be. Monks of the Shaolin Monastery mainly practice Chi-Kung, martial arts, and
traditional Chinese medicine. Whereas, masters of Zen school in Taiwan today mainly emphasize Dharma
transmission of the spiritual development. The physiological cultivation is no longer offered any more.
They argue that our human body is a putrid bag of flesh that must be thrown away sooner or later. So,
there is no need to take care of physical fitness. In the extreme, they did not even try to take care of their
sicknesses because they willingly accept the illnesses which result from their karmic retribution.
Therefore, many practitioners cannot experience the meditation state of mind-body emptiness because of
pains and aches resulting from the blockage of Chi channels. Poor physical condition can become a
hindrance to spiritual development.
Today many masters offer Seven-Day Retreats in Taiwan. The most common complaint is that
participants suffer aches and pains from day one to day seven. The remedies given by masters are
typically repentance and/or walking (jogging) while practicing meditation. But, these remedies are not
very effective in resolving these problems. In fact, the mind development and physiological training are
dependent of and complementary to each other and should be emphasized equally in our meditation
practices. If the Chi channels of the whole body are cleared and opened through physiological cultivation,
the potential physical obstacle is removed. Thus, during meditation we can attain mind awakening and the
presence of our Bhutatathata essence if the following circumstances are met. That is, we gain the insight
that all things exist because of conditioned co-arising and that all things have no inherent nature of
existence. If our six sense faculties remain unwavering, the six sense faculties detach from interacting
with the six sense objects, and the six classes of consciousness consequently remain dormant. And, if the
conscious mind is free from differentiation, then the fundamental ignorance in our Alaya will not arise
and remains pacified. Otherwise, the physical pains and aches present themselves as a hindrance and
obstacle to our practice. This is the common difficulty facing the teaching of Zen practices nowadays.
The teaching of Tantric Buddhism also emphasizes both spiritual and physical cultivation. The
physiological curriculum which includes the Chi, channels and subtle drops and the Nine Stages of Yoga
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is, however, not offered normally. At the other extreme, there are Yoga teachings which are not different
from physical exercise. That is, the spiritual development is not included in the teaching.
In the marvelous teaching of the Buddhayana Order Mahayana Zengong we consider the teachings
preached by Buddha Shakyamuni as the principal doctrine, meditation practices are the Dharma gateways,
and Chi-Kung is a complementary means. Furthermore, the Mahayana Zengong teaching is the
integration of the quintessence of the eight major Chinese Buddhist schools. Thus, most of our
practitioners can achieve swift progress and experience the deep meditation state of mind-body emptiness
and hence actualize the pure radiant Dharmakaya which is omnipresent.
Therefore, it is important to achieve the unity of body and mind in order to seek the attainment of
mind awakening and enlightenment.
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28. FORM IS EMPTINESS
All things are manifested from the formless Bhutatathata essence which can be in the
form of energy embodied in space. Although the Bhutatathata essence cannot be seen
by the physical eye, it indeed exists there.
In the Heart Sutra there are statements like, "Form is emptiness. Emptiness is form. Form is not
different from emptiness. Emptiness is not different from form." Here form represents things having
shape and appearance. Emptiness refers to formless things. Why is form emptiness and emptiness form?
This is because the nature of all things having form is emptiness and that all things have no inherent
existence. All things are manifested from formlessness. In other words, things of existence are generated
from emptiness or void. As an example, all things are composed of aggregates of elements. Plastics are
compounds of carbon, hydrogen and oxygen elements. The carbon atom, hydrogen atom, or oxygen atom,
consists of different numbers of protons, neutrons, and electrons. Different matters are composed of
different combinations and varying numbers of elements. The matters are called "form". Protons,
neutrons, and electrons are called "emptiness" because they can not be seen by the physical eye. So, form
can be produced from emptiness and will eventually disintegrate into emptiness again.
Form is intrinsic emptiness. Form will eventually disintegrate into emptiness. For example, our
flesh and all our other belongings will vanish into the thin air after burning. They will finally dissociate
into atoms then, in turn, into unseen particles in the vast expanse of space. When the mental and material
worlds merge into one perfect harmonious unity, our Dharmakaya becomes pure, clear, and radiant and
pervades the Dharmadhatu. Even so, the nature of Dharmakaya is also emptiness. Our Sambhogakaya
refers to the adorned wisdom body which is composed of the six great elements. So, a Sambhogakaya
belongs to form, so is the Nirmanakaya (the limitless manifested body). In essence the three kayas are one
kaya as they all are manifested from the Dharmakaya through the transmutation between energy and
matter. Matter has mass which can be transformed into energy which naturally pervades space. The form
of energy cannot be seen by the physical eye but energy indeed exists.
The nature of light, heat, protons, neutrons, electrons, the J-particles, subparticles, etcetera, are
emptiness. When one actualizes the stage of mind awakening and enlightenment, he or she can easily
transmute/transform mass into energy and vise versa and unify both mental factors and matter. For
example, Bodhidharma crossed a river used a single branch of reed. An average person can not do that.
As mentioned before, after Bodhidharma was buried there were reports that he was flying above the
ground and in the air. All this indicates that Bodhidharma had achieved the inseparability (union) of form
and emptiness and the ability of free transformation between mass and energy.
Another example, Ananda went into Mahakasyapa's room through the key hole. When Buddha
Shakyamuni entered parinirvana, Ananda only attained the stage of Stream Enterer, the accomplishment
of the first stage of Dhyana. Soon after the Buddha's Parinirvana there was a consensus among the sangha
communities to convene an assembly of Arhats to recite the Buddha's teachings. Ananda was initially
excluded from the assembly because he had not achieved the state of Arhat, the result of attaining the
fourth stage of Dhyana. However, Ananda was blessed with total recall of all he had heard. There were no
recording machines two thousand five hundred years ago. So, there was an urgent need to have Ananda
in the assembly. Following Mahakasyapa's advice he succeeded in attaining the state of an Arhat. He then
went to Mahakasyapa and knocked on his door. Mahakasyapa told him "Come in!" Ananda replied: "I
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can not because the door was locked!" Mahakasyapa said: "Come in through the key hole!" Ananda did
just that. There are many inconceivable stories like this one in Buddhist Sutras. This kind of supernatural
power can be manifested when one actualizes the third Bhumi of the Bodhisattva Path. Those who
achieve this Bhumi are able to unify both the mental and material worlds.
Our body and emotions of happiness, anger, sorrow, and joy display various types of
electromagnetic waves. Although they are empty in nature, the electromagnetic waves carry
corresponding energies associated with our varying emotions. That is why form is emptiness and vise
versa. When we achieve mind awakening and enlightenment we succeed in attaining the state of
transformation of mass and energy and indivisibility between form and emptiness.
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29. TAKING REFUGE IN THE SELF-NATURE
After receiving the supreme teaching from our Teacher the most important thing to do
is taking refuge in the Self-nature. We need to rely on our own effort in practice in
order to attain self realization and self enlightenment. This is because the Self-nature is
the Buddha nature. When we become a Buddha in the future, it is the Self that becomes
Buddha.
What does it mean by "Taking Refuge"? It means to turn our life to, to rely on, to depend on, to
trust our life in, and so on. In traditional Buddhism there is the taking of refuge in the Three Jewels,
namely, taking refuge in the Buddha, taking refuge in the Dharma, and taking refuge in the Sangha. In the
Buddhayana Order we take refuge in the Teacher and take refuge in the Self-nature in addition to taking
refuges in the Three Jewels.
To take Refuge in the Buddha is to take refuge in the essence of the Dharmadhatu, the Buddha
Vairochana. That is, we take refuge in all Buddhas of the past, the present and the future. A Buddha is an
awakened being who attains self enlightenment, enlightens others, and perfects the awakening and
accomplishing of the Buddha activities. We want blessings from Buddhas, so we take refuge in the
Buddha. "All Buddhas" includes the Buddhas of the Three Times, the Buddha Vairochana, the Great Sun
Tathagata, and Da Zi Zai Wang Fo.
To take Refuge in the Dharma is to rely on the eighty four thousand Dharma Gateways. Dharma
means perfect, right, and pure teachings. We take refuge in the pure Dharma Gateways transmitted by
Buddha Shakyamuni. The supreme teaching of the Buddhayana includes Eight Levels of Mind
Development and Nine Levels of Physiological Cultivation. In fact, one Dharma is equivalent to the
countless Dharmas. One is many. Many are one. This is because one Dharma can be amplified into
countless Dharmas, and vise versa. The one Dharma is our Bhutatathata essence. If we can regain our
Bhutatathata essence we become omniscient. We become the knower of every teaching of the eighty four
thousand Dharma Gateways transmitted by Buddha Shakyamuni.
To take Refuge in the Sangha is to take refuge in the sagely Sanghas. A monk represents purity in
both aspects of mind and body. Those who take the Bodhichitta Vow are honored as member of the
saintly Sanghas. Whereas those who have attained mind awakening and enlightenment are honored as
member of the Sagely sanghas.
To take Refuge in the Teacher is to take refuge in the master currently living in this world.
Taking Refuge in the Teacher is the first priority in the teaching of Tantric Buddhism in which Four
Refuges (taking refuge in the Buddha, Dharma, Sangha and Teacher) are emphasized. Without the
wisdom of an enlightened teacher, a practitioner may not be able to comprehend the true meaning of
taking refuge in the Three Jewels. Buddha embraces and pervades the whole universe, the immensely
expansive space. The Past Buddhas still shine forth their Buddha light in illuminating the Three Thousand
Great Worlds. An average person can not recognize the existence of the Present Buddha. The Future
Buddhas are yet to be born. That is why it is a must to have a teacher's guidance in order to gain blessings
from Buddhas and Bodhisattvas. In terms of Buddha Dharma there is the Buddhist Canon which contains
the Tripitaka and the twelve categories of Sutras and Shastras. The eighty four thousand Dharma
Gateways are all contained in the Buddhist Canon. However, it is almost impossible for an average person
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to thoroughly study the Canon. It is also known that not all monks and nuns who renounce worldly family
lives have the opportunity to study the Canon. For those who have, they do depend on circumstances and
conditions such as the power of their vows, wisdom, merits and good fortune. Therefore, the various
Dharma Gateways may not be accessible to average people without teachings provided by spiritual
teachers. Further, it will be difficult for a beginner to find out which gateway is the most suitable one.
Similarly, there are so many spiritual teachers and masters out there. Who will guide, teach and take care
of you on the spiritual path leading to realization? You have answers to all these concerns if you choose
one teacher and take up a Dharma Gateway in the journey toward enlightenment.
Taking Refuge in the True Nature of Self is specifically emphasized in the teaching of
Buddhayana Mahayana Zengong. After taking refuge in a Teacher and hence the Dharma Gateway, the
only remaining, yet the most important, thing to do is to take refuge in the Self-nature. This is because
devoted practice is the responsibility of each individual. There is an old saying: "A Teacher can only lead
one to the door step of a supreme teaching. The success of the practice solely depends on the individual."
After receiving the supreme teaching from our Teacher, whether we can or can not attain self realization
and self enlightenment solely depends on our own effort in the meditation practice and spiritual
cultivation. This is because the Self-nature is the Buddha nature. When we become a Buddha in the future
it is the Self that becomes Buddha.
Hui-Neng expounded that our Bodhi-nature is innately pure. Buddha Shakyamuni in the
Saddharmapundarika Assembly foretold that all his disciples would become Buddhas in a future time. In
the Shurangama Assembly he expounded that "Sentient beings do not achieve mind awakening and
enlightenment because they do not understand two fundamental roots. One is the root of the primordial
Bodhi and another is the root of fundamental ignorance." The root of our primordial Bodhi is our Selfnature Buddha that is intrinsically the pure Tathagata. The nature of the Self-nature Buddha is neither
being born nor dying; neither stained nor pure; and neither increasing nor decreasing. But now, why do
we become sentient beings? Why do our minds become deluded? We are sentient beings because of our
conceptual thoughts and desirous attachments.
The supreme teaching provided by the Buddhayana Order Mahayana Zengong allows us to
expeditiously sever our conceptual thoughts and desirous attachments; fully apprehend the root of our
primordial Bodhi; and swiftly reveal to ourselves how it all started from the arising of an ignorant
conceptual thought and finally ended up trapped in the Three Realms. It is particularly auspicious that
during the Seven-Day Zen Retreat one has ample chance to attain mind awakening and enlightenment.
There are the Five Refuges in the Buddhayana Order. The most important one is to take refuge in the
Self-nature, for it is the Self-nature that will become Buddha.
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30. EMITTING LIGHT FROM THE EYEBROWS
Each one of us is a Self-nature Buddha. When our Self-nature is in the state of purity,
the pure clear light will naturally shine forth from our Buddha nature. The pure light
can be either white, golden, or rainbow in color.
There are vivid descriptions as to how Buddha Shakyamuni emitted light from his eyebrows, the
chest, the whole body, the palm, etcetera, during his forty years of preaching. Buddha emitted light from
his palm to Ananda several times in the Shurangama Assembly. Often people say that only Buddha can
emit light. In fact, each of us is a Self-nature Buddha. When the Self-nature is in the state of purity, the
pure clear light will naturally shine forth from the Buddha nature. The pure clear light can be either white,
golden, or rainbow in color.
The ability to emit light energy indicates that one has attained a state of mind-body purity. The
emitted light energy can be employed in blessing sentient beings. Both the emitted light and the use of
light in healing can be detected and monitored by scientific means. The light of our heart/mind can be
recorded by Kirlian photography. If one is in a state of rage his or her light (aura) would appear black in
color. The photo of a snake taken by a Kirlian camera will normally show a brownish black color. A
philanthropist would emit either red or blue light. A religious practitioner who has attained a high level of
realization can emit golden, white, or rainbow light. Light is a form of wisdom. It can be used to bless the
sentient beings. It can also be used to eliminate negative energy and heal the various physical and mental
sicknesses of the sentient beings.
Buddhas are the Kings of healers because Buddha knows how to cure and heal all mind-body
sufferings of sentient beings; to empower them and unlock their primordial wisdom; and to empower
them and increase their power of reasoning and authority. Buddhas can also empower sentient beings to
eradicate calamity and increase longevity. Several empowerment methods are taught in our school. For
example, there is the Manjushri Wisdom Empowerment, the Vajrapani Enhancing-Power Empowerment,
the Avalokitesvara Eradicating-Calamity Empowerment, and the Medicine Buddha Increasing-Longevity
Empowerment. There are many Buddhas and Bodhisattvas because they made specific vows in taking up
their Bodhi Paths and consequently fulfilled their vows in siddhi. Avalokitesvara Bodhisattva vowed to
rescue anyone who asks his help. So, one can ask Avalokitesvara to help relieve his or her suffering and
calamity. Manjushri Bodhisattva symbolizes wisdom. So, Manjushri can unlock the concealed wisdom in
sentient beings. Vajrapani represents valor and can thus empower sentient beings to increase their power
and authority. Medicine Buddha made twelve great vows. In addition to lead sentient beings entering the
insight and knowledge of Buddha and attaining the abidance in the Pureland of Calm and Illumination, he
vowed to cure all their physical and mental sufferings and let them have long and happy lives. So,
Medicine Buddha has also been called the Eradicating-Calamity-Increasing-Longevity Buddha.
Light empowerment can be performed to bless sentient beings at short distances as well as super
long distances, that is, beyond the limits of time and space. In the practice of the supreme Mahayana
Zengong the pure clear wisdom light will naturally shine forth when the following conditions are met.
That our six sense faculties are in a state of purity and unwavering. That there is no interaction among the
sense faculties and sense objects. That the six classes of consciousness and the fundamental ignorance
are pacified. To acquire the ability of performing light empowerment, we need to first strengthen and
focus the Chi energy of the body. So we are able to concentrate Chi energy from the Chi Channels of the
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whole body. Secondly, all major and minor Chi Channels are cleared and open so that the practices of
Chi, channels and subtle drops are successfully realized. Third, we should be able to perform absorption
and emission of energy at will. It is necessary to unify ourselves with the Buddha light and the universe.
In other words, it is imperative that our Dharmakaya should unwaveringly abide in the Pureland of Calm
and Illumination. Under such conditions the limitless resources of Buddhas and Bodhisattvas will
continuously come to us and we will never be exhausted from performing light empowerment. When the
light energy of Buddhas and Bodhisattvas and our Self-nature are dissolved into one inseparable entity,
that is the time to use it to empower and bless sentient beings. Finally, we should be in perfect accordance
with the Buddhas and Bodhisattvas. It does not matter whether we practice Guru Yoga or the various
Deity Practices. The distance (realm) that our Dharmakaya can reach is the sphere of the distance that our
light energy will cover. If our Dharmakaya is able to reach a distance of ten thousand kilometers, we can
emit light energy to bless and empower sentient beings within a sphere of ten thousand kilometers. If our
Dharmakaya is able to reach beyond the limits of time and space, we can perform super long distance
remote healing, i.e., transcend the limits of time and space.
The supreme teaching of Mahayana Zengong provides teaching that allows us to unify our body
and mind. Further, the teaching is an integration of essence, principle, and application. In terms of
application, we are able to perform light empowerment to heal the various physical and mental illnesses
of sentient beings so that they have a peaceful, healthy, and happy life.
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31. MUDRA OF THE BUDDHAYANA
The profound Great Wish-fulfilling Mudra can be applied in relieving mental shock,
exorcising evil spirits, cleansing houses, gaining wealth, and delivering the living and
deceased beings.
In Tantric Buddhism there is the supreme teaching called the Mahamudra. In the Mahayana
Zengong we have the Great Wish-fulfilling Mudra. When we attain the samadhi of mind-body purity, our
Self-nature is in perfect unification with Buddha. Then, we can manifest our Dharmakaya in performing
various marvelous applications and activities such as healing and relieving physical and mental sufferings
of sentient beings. There are quite a few methods of the Great Wish-fulfilling Mudra. Specifically, there
are the methods of delivering the living and deceased beings to the Pureland of Ultimate Bliss, cleansing
house, imploring wealth and fortune, relieving mental shock, ridding mental disturbances, exorcising evil
spirits, etcetera.
According to the philosophy of Taoism a living being has three spirits and seven souls. A person
can suffer mental confusion when in an extremely shocking situation or facing a sudden shocking event. It
is said that one of the three spirits and seven souls of that person has left the person's body. In the supreme
teaching of Mahayana Zengong we use the Magnificent Power of Buddhas and/or Bodhisattvas to refocus
that person's consciousness. The method is called Relieving Mental Shock.
When is the best time to apply the method of Ridding Mental Disturbance? When one visits a
cemetery or a mortuary or when one goes to a remote deserted area, one experiences the feeling of
uneasiness or suddenly chilled winds. As a result, one may feel extremely uncomfortable. Sometimes, one
may feel dizzy, disoriented, a fainting spell, or even a black out. Under such circumstances, it is best to
perform this method by invoking Dharma Protectors Wei-Tuo and/or Chieh-Lan to come to one's aid.
This can be done by oneself or someone who knows the method. By invoking the Dharma Protector(s)
and using their light energies to get rid of the negative energy and evil energy, one quickly recovers from
the mental disturbances.
In general, if a person has an incredibly strong attachment to his or her house, then after death
one's spirit/soul may still want to tightly grasp it. Consequently, the house becomes haunted. If the house
is being sold or being rented out, the ghost spirit/soul will naturally try to interfere with and disturb the
newcomer. In this case, it is proper to perform the method of Cleansing House. By entering the samadhi
of mind-body purity, the light of our Self-nature Buddha and the limitless light of Buddhas and
Bodhisattvas merge into one indivisible entity. The radiant white and golden light emitted from the Selfnature Buddha will naturally keep the deluded spirit/soul or ghost out of the haunted house. The haunted
house thus becomes cleansed. This is how the method of Cleansing House works. [There are gods and
goddess, such as Land, House Protectors and other helpful spirits, around us. However, they will not be
hurt by the radiant light. In fact, they can be blessed by the illumination of the radiant light.]
The method of Gaining Wealth and Fortune is not a practice for cultivation of our samsaric greed
and desire. It is for overcoming extreme financial burdens. A practitioner can request blessings from
Buddhas and Bodhisattvas to grant his or her future wealth and fortune for solving the financial need now.
In performing the practice, the practitioner should make a sincere vow equal to what he or she asks for.
This is quite sensible in terms of the Law of Causality. One simply "borrows" his or her own future
wealth for the urgent need today. Afterwards, it is important to continuously accumulate merits and virtue
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and then dedicate them to all sentient beings. Otherwise, one will face the financial hardship(s) again in
the future. So, it is important to persistently practice mediation and push forward spiritual cultivation. In
fact, we have sole control of our own fate and destiny. What we are today really reflects what we did in
the past and/or past lives. What we will become in future life (lives) depend on what we have done in this
life. What we did in this life will not only affect our future lives but also this life too. Thus, when we are
facing our karmic retribution, we can apply the Great Wish-fulfilling Mudra to implore blessings from
Buddhas and Bodhisattvas in granting us wealth and fortune to overcome the hardship.
The Great Wish-fulfilling Mudra can also be employed in healing mental patients. The possible
causes of mentally disturbed patients mainly result from karmic retribution from past lives and/or being
taken over by external spirits. There are patients who are only temporarily out of their minds while others
may be out for a whole day or longer. In the latter case the patient has been completely taken over by the
external spirit(s). In the former case, the patient's consciousness and the conscious mind are still
functional. Performing the method of Ridding Mental Disturbance can be very beneficial in this case.
Combining this with the method of Deliverance of Deceased Beings to deliver the external spirits to
Purelands and to pay back karmic debts of past lives, the mental patients may expect to have a full
recovery and regain a normal, healthy life.
The marvelous Great Wish-fulfilling Mudra of the Mahayana Zengong is very effective in
relieving mental shock, exorcising evil spirits, cleansing houses, and gaining wealth and fortune. It also
provides methods for dealing with the spirit realm, such as the deliverance of living and deceased beings.
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32. REBORN IN THE PURELAND OF ULTIMATE BLISS
There are Buddhas and Bodhisattvas reincarnated into this world because of their
Bodhichitta vows. Purelands exist as long as there are religious groups involved in
preaching and practicing pure Buddha Dharma. So, there are many purelands around
us.
The Pureland School mainly preaches the Upholding of Buddha's Name and vow to be reborn in
the Pureland of Ultimate Bliss. According to Vimalakirti Sutra "When our minds are pure the land and
environment all become pure. The Pureland is right here at the present moment!" In fact, the Pureland
School offers profound progressive meditation teachings. By practicing the upholding of a Buddha's
Name in which one recites and is mindful of the Buddha, they can be reborn in His Pureland. The
advanced practice is the Visualization of Buddha's Image. This practice makes use of the visualization of
Buddha to invoke blessings from Buddha and to dissolve the Self-nature Buddha light into the
immeasurable radiant light of Buddha(s). Finally, it is the Recitation of Buddha's Name in Absolute
Reality. We attain the state of True Reality in the recitation of Buddha's Name when we experience the
meditation state in which there is recitation and yet there is not really recitation; that it is neither recitation
nor non-recitation; that every recitation is a pure awakened recitation. In other words, the Lotus Flower of
our Self-nature blossoms so that "When the Lotus Flower blossoms one sees the Buddha and attains the
stage of birthlessness." The "Lotus Flower blossoms" refers to the blooming of our Self-nature Lotus. To
"see the Buddha" refers to the seeing of the Self-nature Buddha. When the Self-nature Buddha presents
itself, we embrace the pure, radiant and pervading Dharmadhatu. Attaining birthlessness refers to the
attainment of the Bhutatathata essence, the Absolute Reality.
If our deceased relatives or friends were not involved in any spiritual practice while alive, we can
perform the Deliverance of Deceased Beings to deliver them to the Purelands of Buddhas or the Pureland
of Ultimate Bliss. For this purpose we hold an annual assembly for performing the Deliverance of
Deceased Beings during the July of every lunar year. Can we really deliver our deceased relatives and
friends to the Pureland of Ultimate Bliss? This depends on the karmic conditions of the deceased person
and the person who performs the deliverance. A realized practitioner can invoke magnificent blessing
power of Buddha to deliver sentient beings to the Pureland of Ultimate Bliss.
As discussed in Chapter 22, there are four different classes of Pureland. When practitioners
actualize the state of recitation of Buddha's Name in the Absolute Reality, their Dharmakaya naturally
abides in the Pureland of Calm and Illumination. Hence, they unify with Buddha in the state of Oneness.
In other words, they become living Buddhas in this life. Of course, as they and Buddha become
indivisible they will be reborn in the Purelands of Buddhas. The Dharmakaya of those practitioners who
attain the First Bhumi and higher will abide in the Pureland of Permanent Reward and Freedom, the
Pureland for Bodhisattvas. For those who have completely eradicated the Ten Root Defilements, or have
actualized the Four Noble Truths or the Twelve Links of Dependent Origination, they will be reborn in
the Pureland of the Temporary that is the pureland for Arhats and Pratyekabuddhas.
The best possible Pureland for those who have committed heavy negative karma or have strong
negative karmic forces to be delivered to is the Pureland of the Temporary. It is also very possible that
they may be delivered to the Pureland where All Classes of Beings Dwell. For example, Ksitigarbha
Bodhisattva preaches in the Hell Realm. Hell Beings can thus receive and practice Dharma teachings in
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there. In doing so they are free from facing their penalties and sufferings. Maitreya Bodhisattva's Pureland
is in the inner palace of the Heaven of Tushita, one of the Heavens in the Desire Realm. When Venerable
Hsu-Yen was 103 years old, he "died" from tortures by the Red Guards of China. As he recalled later, he
went to the inner palace of the Tushita Heaven and was told by Maitreya that he had not yet completed his
mission in this world. So, he had to come back to this world. Three days later he "revived". While in
Tushita Heaven he saw many venerable monks listening to Maitreya's discourses. They are the ones who
vowed to accompany Maitreya Bodhisattva to manifest into this Samsara for the purpose of delivering
sentient beings here in the future. They will assist Maitreya Bodhisattva to fulfill his Bodhichitta vow attaining Buddhahood and saving sentient beings. As an another example, Buddha Vairochana gives
Dharma discourses in the Heaven of Akanishtha. So, the Akanishtha Heaven is the Pureland of Buddha
Vairochana (the Great Sun Tathagata). There are many Buddhas and Bodhisattvas that have been
reincarnated in this world to continue practicing their Bodhichitta vows. So, there are many Purelands in
this World as they always preach and practice pure Dharmas.
If we can deliver our ancestors, relatives and friends alike every year, we really relinquish their
karma a little bit each time, promote their spiritual dimension to a higher plane, increase their wisdom, or
deliver them to the Pureland of Ultimate Bliss. In doing so, a practitioner can rightfully be called a great
filial person.
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33. ABSTINENCE IN BUDDHISM
The method of Deliverance of Living Beings was handed down by Zen Master MiaoKong. In killing a living being one should have an empathetic attitude toward it and
then deliver it to the Pureland of Ultimate Bliss with devoted loving compassion.
Orthodox Buddhists have to observe the Five Precepts. The first precept is abstinence from
killing. There are circumstances and conditions where it is not possible to absolutely abstain from killing.
For example, can soldiers not kill the enemy while defending their country? Can an executioner not
perform the execution of a death row criminal? In protecting the lives of innocent people and defending
themselves, can policemen not kill criminals? Spraying pesticides on crops of vegetables, fruits, grains,
and so on are common practices in today's agriculture industry. During the Extricating Mice Week [in
Taiwan] there are about ten million mice killed every year. There are routine pesticide sprays in public
premises that control insects and so forth. When you were bitten by a mosquito didn't you smash it? All
these questions need answers.
Many Venerable monks are troubled with these questions. One Buddhist master chose not to
openly respond to these questions. In private, such questions were discouraged. Another master replied by
saying, "It all depends on situations." But, he refused to elaborate further what the situations were when
he was asked to clarify his comments. Another master stated, "Of course Buddhists abstain from killing.
One should strictly observe not killing those insects." The insects are a nuisance and are annoying in one's
daily life. Under relentless questioning about "What can one do when one's home is invaded by ants?"
The advice was: "You announce your intention that at a specific time you will spray insecticide. Tell the
insects that they must go. Otherwise, it is the insects that kill themselves. You do not kill them. So, ask
the insects to go far away!" By doing so, one may just feel better. But, the end result is that insects are
killed because of insecticide spray.
The method of Deliverance of Living Beings transmitted by Zen Master Miao-Kong, the founder
of the Buddhayana Order Mahayana Zengong, deals with this specific problem. Under certain
circumstances we can kill those insects, but should not harbor the feeling of aversion, annoyance, or
hatred. In fact, we should generate great compassion while killing them. What does that mean? Insects
are born to be insects today because of their past karma. Due to the Causal conditions there is an unending
cycle of birth and death. With compassion we kill them to end their death karma and with compassion we
deliver them to higher spiritual planes of existence or the Purelands. These insects will be grateful rather
than bear hatred in their hearts.
Many Buddhists would chant the Rebirth Mantra dedicating it to a dead dog, cat, or mouse run
down by cars and so forth. Often they may just chant the Mantra a few times and then leave. If the
dedication power was not sufficient to deliver the dead to higher spiritual planes they may ask further
spiritual assistance. Without the ability of understanding their needs, the Buddhist who has chanted the
Rebirth Mantra may sometimes get into unforeseen trouble. Therefore, in performing the Deliverance of
Living Beings we should at least attain the meditation state of mind-body emptiness. In such a meditation
state our pure wisdom light is in perfect union with that of Buddhas. With the blessing of the Buddhas
and Bodhisattvas the beings can spontaneously confess the karma of body, speech and mind and
immediately eradicate the vexations of desire, anger and ignorance. We can then deliver the beings to the
Pureland of Ultimate Bliss.
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The above brief explanation should help resolve the vexing issue of killing or non-killing in
Buddhist practice. It is possible that someone may justify killing insects because it is permissible to kill
under certain conditions. It is wrong to purposely kill them and then perform deliverance. Remember that
it is permissible only when our daily activities are seriously disturbed or human life is threatened. For
example, when a poisonous snake or insects gets inside the house. It is also important to remember to
bear a compassionate heart in killing. Afterwards, one should perform deliverance to deliver the being to
the Purelands. Then, all will be free from the karma of hatred. How wonderful! The profound method
provided by the Mahayana Zengong allows us to perform deliverance any time.
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34. THE GREAT COMPASSIONATE WATER
In a pure mind-body meditation state every practitioner can emanate light energy to
bless water for healing with positive effects.
In the past two thousand years it has been a common practice to provide compassionate water for
healing by practitioners of different Buddhist schools. It is done by devotedly chanting the Great
Compassionate Mantra to bless water in cup(s) or bottle(s). The water is then used to heal various mental
and physical illnesses. In Mahayana Zengong we have the Da Zi Zai Water-Cleansing method that allows
us to prepare cleansing water for healing purposes.
It is called Message Water in mainland China. They have many scientists involved in Chi-Kung
research. The salient philosophy of Buddhism has been adopted in their efforts. There was collaboration
between Chi-Kung Masters including Yen-Xin, one of the top ten Chi-Kung masters in China, and a team
of scientists from Tsinhua University. In the experiments of Message Water, five cups of water were used.
Two of them were set aside as a background standard. Each time one Chi-Kung Master was asked to
impart his or her light energy to bless one cup for healing headache, one for stomach pain, and another for
tooth ache. After the cups were blessed with light energy, the Message Water was given to physicists and
chemists for carrying out various tests. In general the findings show that both the physical and chemical
properties of the three cups exhibit some variations from the two background standards which were
identical within experimental uncertainties. The results suggest that a strong relation exists between ChiKung and changes of physical and chemical properties. Further, the results explicitly support that [the
perception of the existence of] all things are manifested by the mind. The appearing (arising) and
disappearing of all Dharmas, things and phenomena depend solely on the mind.
In performing the blessing of light energy on water, different high frequency electromagnetic
waves are emitted because of healing thoughts and mind powers. As a practitioner gets into a deep
meditation state the inconceivable powers of the Buddhas and Bodhisattvas are transmitted into the water.
In experiments different energetic ions are also detected during Chi emanation by Chi-Kung Masters.
With such blessings performed on the water it is not surprising to find that the water exhibits changes in
the physical and chemical properties which evidently show healing results.
In the old days the performance of the great compassionate water was done under extreme
secrecy. So, it is not well accepted by the academic and scientific community. The advances in scientific
methods and highly sensitive equipment permit them to confirm and support many claims made by the
mythical religious practices. Mr. Xue-Shen Qian, the Father of the Chinese Aerospace Science, declared:
"Chi-Kung is the third world industrial revolution." Chi-Kung belongs to the field of human life sciences.
Chi-Kung and other spiritual practices offered by Buddhism make use of our very human mind-body for
scientific experiments and allow us to possibly develop our potentials to the fullest. Undoubtedly the
human life sciences will be the cutting edge of science and technology of the 21st Century.
We are facing ever increasing environmental problems, and they will become more serious in the
future. For example, the formation of the ozone hole in the atmosphere allows more ultraviolet light of the
Sun to reach the surface of the Earth. Exposing skin to ultraviolet light causes skin cancers. It has been
predicated that more than a two-hour sunbath per day will definitely cause serious skin problems by the
year 2000. Furthermore, we are already facing the "black plague" with AIDS and the Ebola virus of
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Africa. In Taiwan, we have the Dengue fever that has a mortality rate of more than 50%. So, it is
important that we should seriously take up meditation practice to strengthen our immune systems and
develop our physical and mental potential. Combining the physiological cultivation and mind training
provided by the Mahayana Zengong we can develop our potential to the fullest. We will then have a
healthy body and peaceful mind for living in the challenging 21st Century.
When circumstances prevent us from performing remote healing for patients we can use
compassionate water instead. A dozen compassionate water bottles can be sent to a far away place and
that should last awhile. A restless child will not sit still for remote healing and the compassionate water
can be a very convenient alternative. By the way, compassionate water can be added to the milk bottle to
feed a baby. The use of compassionate water in healing indeed helps the remote healing methods. As long
as we can attain the meditation state of mind-body emptiness, we can emit light energy to bless water for
healing with positive effects.
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35. NEVER WAVERING ON THE PATH OF ENLIGHTENMENT
As practitioners we will encounter many meditation experiences and numerous tests on
the path toward enlightenment. It is important to have an unshakable faith, everlasting
diligent practice, and never to turn away from spiritual development.
It is normal to have second thoughts about taking up spiritual cultivation when one runs into
obstacles. This is especially true for the beginning level Bodhisattvas. Only those Bodhisattvas who have
actualized the Eighth Bhumi stage really attain the Land of Unwavering. Those in the Seventh Bhumi and
lower stages can be exempted from wavering if their reincarnations are due to Bodhichitta vows. We
should have strong determination to stay on the path regardless of what happens to us and/or what kinds
of difficulties we are encountering.
What are the causes that lead us to waver, to retrograde? On the path of spiritual development
there are many inconceivable tests. If we fail the tests we are struck out by Dharma-Shocks. Why are there
Dharma-Shocks (Mara-Tests)? There are several reasons. The first is for the eradication of accumulated
karmic retribution of past lives. For innumerable aeons we strongly hold onto the idea that the flesh body
is the true identity of the Self. In sustaining the survival of the flesh body we have committed countless
virtuous and non-virtuous karmas. Both wholesome and unwholesome retribution are hindrances and
obstacles to the motivated practices. For example, it is rare for perfectly married couples, rich and very
fortunate person, and well-rounded people to seriously take up meditation practice. There is an old saying:
"It is hard for the rich and famous to think about spiritual practice". On the other hand, it is extremely
difficult for a poor person who struggles to feed his or her mouth to even want to do spiritual practice.
The second reason is for the perfection of the radiant Self-nature. Our character and habits are shaped
through ages' continual reinforcements. As we strayed further away from our true nature, we are ever
more subjected to the slavery of our habitual defilements. In turn, we become more deluded. So, there is a
natural tendency for us to quit practicing when times get tough. However, by overcoming the various tests
and obstacles in our spiritual development, like polishing a stained mirror to reveal its shining surface, our
perfect radiant Self-nature will shine forth. We will attain Self-realization and then be able to help other
beings to achieve the same goal. The third is for the preparation of the readiness of those who will be
responsible for propagating the Dharma. There are many reincarnated Bodhisattvas that have retrograded.
Therefore, for a truly devoted Bodhisattva to become responsible for spreading Buddha Dharma, he or she
must pass various tests including suffering, hunger, poverty, and discouragement. As a result, the
Bodhisattva becomes strengthened and perfected in qualities like forbearance, perseverance, appreciation,
altruistic attitude, and so forth, and learns what he or she did not know before.
How do you prevent the Dharma-Shocks from happening to you? The first kind of Dharma-shock
is the mara-robbers of the mind. Those who have strong Three Poisons will encounter meditation
experiences full of emotional passions. The instinctive reaction to that is to give up the practice. The
antidote is to have an immutable faith in the Dharma practice. We should simply remind ourselves about
the reason(s) given as to why we decided to strive for enlightenment. One well-known proverb says: "If
the original commitment [to attain enlightenment] does not change, it is more than enough to become a
Buddha!" The second kind of Dharma-shock is the Deva-Mara's tests. Buddhas would do their best to
help their followers to attain enlightenment, so would Deva-Maras do their best to recruit as many
followers as possible. Deva-Maras are known to constantly keep practitioners from attaining
enlightenment for fear that they have no more influence on them once practitioners reach Buddhahood.
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This is clear in history when Buddha Shakyamuni attained Self-realization under the Bodhi Tree, DevaMara sent his beautiful young daughters to seduce Him. Mara even transformed himself into a lion, a
tiger, and a snake, to scare Him for fear that once He became a Buddha, Mara could no longer enslave
living beings. Therefore, as we make progress in our practice we will inevitably encounter tests from
Maras. Should that happen we must persist and strive forward on the path. We should overcome the
insurmountable obstacles. The third kind of Dharma-shock is the presence of karmic Retribution. When
we determine to take up the Bodhi path all our debtors of the past life (lives) will come forth to claim the
debts owed to them. The antidote to this is to dedicate our fortune and merits to our debtors. As the
burdens of our karmic retribution gradually reduce, our faith and determination in seeking the attainment
of Buddhahood will accordingly be enhanced. The fourth kind is the tests of wisdom. We should have the
wisdom to differentiate between mundane and supramundane activities and between the ultimate and
relative truths. Otherwise, we may become sidetracked without even knowing it. For example, there are
Buddhist schools whose efforts solely involve worldly activities such as charity. They have no concern for
mind awakening and enlightenment. There are also practitioners who lose sight of the Bodhi path in the
process of practicing supreme teachings. As they gain a certain degree of supernatural power they indulge
in and attach to it. Without the wisdom of knowing what are pure Dharma practices, they become
heretics. Therefore, we should apply our wisdom in distinguishing what are mundane activities and what
are supramundane activities. Within the scope of supramundane activities what is the ultimate truth and
what is the relative truth? We should truly understand that we must rely on the ultimate Dharma gateway
to attain the ultimate liberation and the supreme perfect enlightenment.
Furthermore, there are various tests of meditation experiences that include obstacles of passion
love, obstacles of fame and power, obstacles of Dharma-desire, obstacles of death, and the fifty demon
visions described in the Shurangama Sutra. Practitioners will encounter some of, if not all of, the above
experiences. Whatever the tests are, we should have unwavering faith in sticking to the spiritual practice
and not retrograde. We vow to forever and ever diligently practice the Dharma no matter what! This is
called never wavering on the path to enlightenment.
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36. MUNDANE AND SUPRAMUNDANE
To modernize the religion of Buddhism we should keep in mind four important
principles. We need to apply Buddhism to worldly matters, in scientific manners, and
to daily life, and modernize the Buddhist institution.
Traditionally the Buddhist practices mainly emphasized the supramundane aspect. However, the
teachings and practices of Buddhayana and Mahayana take into considerations both the mundane and
supramundane aspects. Although we live in this world and need to participate in various societal activities
our minds are nevertheless detached from the worldly passions and fetters. Achieving a perfect harmony
of mind-body, the saintly Bodhisattvas accomplish a perfect harmony between the mundane and
supramundane affairs.
Zen Master Miao-Kong laid down four principles for us in transmitting the Buddhayana
Mahayana teachings. He explicitly instructed us to work toward the modernization of the religion of
Buddhism in order to be beneficial to sentient beings of the 20th and 21st centuries.
The first of the four principles is the application of Buddhism to worldly matters. During the time
of Buddha Shakyamuni, Buddhism can be characterized as the "Period of the Sangha". The tradition was
that monks and nuns would go out to the village begging for food everyday. They did not have and/or
keep food for the next day. When transmitted to China, however, Buddhism gradually transformed into
the "Period of the Monastery", a self support commune system. Practitioners lived in remote areas and
built monasteries and temples on high mountains and by lake shores. It was not realistic for them to go to
a village begging for food. Therefore, they became a self-supporting community by planting crops and
vegetables themselves. As a result, the practices and teachings of Buddhism become a monopoly for
monks and nuns only. All these have to change now. Everyone, be it a lay practitioner, a monk or a nun, a
scholar, a farmer, a businessman, a policeman, or a student, can participate in meditation practice, can
attain realization, and can spread and preach Dharmas to the whole world. For example, the ten great
disciples of Buddha Shakyamuni all received teachings from Vimalakirti, who was a lay person, a highly
enlightened practitioner. Most Tantric masters were lay practitioners. The same is true today. Similarly,
the Buddhayana Order Mahayana Zengong offers its profound teachings and practices to everyone, lay
persons and monks alike. All who are interested in seeking the attainment of liberation can practice
Dharma, attain realization, spread Buddha Dharma, and achieve perfect harmony between mundane and
supramundane activities.
The second principle is the application of Buddhism in scientific manners. Because of the
advances in science and technology we can now employ scientific means to interpret the philosophy of
Buddhism. For example, in studying and explaining a specific phenomenon in human life science we can
apply modern wave mechanics, quantum mechanics, psychology, and parapsychology. It is often difficult
to use our physical eyes to determine how well a practitioner has achieved. However, with today's
technology we can use sophisticated techniques and equipment to measure that. For example, the mind
activities during meditation can be measured by monitoring the brain waves. The meditation power can
be detected and monitored by ion oscilloscope equipment in terms of wavelength and/or frequency of the
energy emitted from the practitioner. Kirlian photography equipment can be used to capture and measure
the extent of the light aura of the practitioner. The color, purity and intensity of the aura can provide
information regarding the degree of accomplishment of the perfection of precept, meditation and wisdom,
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or the degree of emotions of desire, anger and ignorance. Furthermore, the aura can display the negative
depth of our practices, i.e., the degree of our grasping the self-ego and attachment of Dharma. By means
of scientific methods many Buddhist claims over ages can be subjected to confirmation or repudiation. As
a result, Buddhism will be better received by the academic and scientific community.
The third principle is the application of Buddhism to daily life. It is extremely important to apply
the teachings of Buddhism in our daily life in order to benefit others and ourselves. There are many
business and industrial Corporations that offer business management and administration classes in light of
Buddhism, for example, Buddhism and Salesmanship, Buddhism and Leadership, Buddhism and Human
Nature, etcetera. The philosophy of Buddhism has been effectively implemented in these classes. It is also
important to introduce the philosophy of Buddhism into the daily life of average citizens in the military,
police, academic community, and agriculture. The accomplishments obtained through practice of
Buddhism can effectively change the natural environments and ecology system, resolve the mental and
physical sufferings of human beings, and develop our inherent potentials. Furthermore, we are able to
strengthen the immune system to effectively guard ourselves against being infected by various viruses
etcetera, reduce the damages resulting from exposure to solar UV light radiation, and improve recovery
from illnesses including liver disease, aids, cancer, etc. All these are examples of the application of
Buddhism in our daily life.
Finally, the fourth is the modernization of the Buddhist institutions. There is a need to modernize
Buddhist institutions to keep up with the ever-changing world. We should also discard those precepts that
are no longer applicable to today's social structures and living environments.
Practitioners of Buddhayana Order Mahayana Zengong should bear in mind the four principles to
effectively apply the Buddhist philosophy in our daily life and to fulfill perfect harmony between the
mundane and supramundane worlds.
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37. MIND-BODY EMPTINESS
The meditation state of mind-body emptiness describes a state in which no conceptual
thought arises and no sense of the physical body exists. Thus, we do not know where
our conscious mind and body are. It is like sleeping but not really sleeping because we
are fully awake with perfect clarity.
According to the teachings of the Zen schools there are three stages in describing the states of
meditation: (1) seeing a mountain is a mountain and water is water, (2) seeing a mountain is not a
mountain and water is not water, and (3) seeing a mountain is still a mountain and water is still water. In
the profound teachings of the Mahayana Zengong, five meditation stages are discussed. In addition to the
above three stages, the fourth stage is "the mountain is water and water is mountain" while the fifth "I am
mountain and I am water". In terms of the traditional schools the experiential meditation stages are
described by the four dhyanas and eight concentrations. It is to be noted that the achievement of the
traditional meditation stages does not allow one to transcend the Three Realms. The highest meditation
state achieved by Arhats and Pratyekabuddhas is the samadhi of complete extinction (i.e., the samadhi of
"beyond sensation and thought") which is still short of the Buddha samadhi. According to the
Buddhayana Order Mahayana Zengong the meditation stages are classified as the four dimensions of Zen
meditation: the emptiness of the mind or body, the emptiness of the body and mind, actualization of the
pseudo-Dharmakaya, and actualization of the Dharmakaya.
The meditation state of emptiness of the mind or emptiness of the body is equivalent to the first
and second dhyanas of the Form Realm. When the channels of the whole body become clear and are
opened, it is easier to achieve body emptiness. Whereas, those who are carefree and know how to let go of
things and emotions, will experience mind emptiness first. The state of mind emptiness refers to a mental
state in which no conceptual thoughts arise in the mind. The state of body emptiness indicates that one
senses the nonexistence of the physical body. For example, in meditation we do not feel the existence of
head, hand, or leg. Or, when we decide to end a meditation session, we find that the body does not seem
to follow our own command. In this case, we really achieve the state of body emptiness. If our Chi
channels are not yet fully cleared there will always be aches and pains here or there. As a result, it is hard
to achieve body emptiness.
During the state of either body or mind emptiness the six sense faculties may exhibit extreme
sensitivity. Practitioners often mistakenly think that they have attained enlightenment. In fact, this is a
temporary experience occurring in meditation practices. For example, we can not see anything when we
close our eyes. However, in meditation we may see things beyond a wall or from far away. Or, we may
experience psychic visions that suggest certain events will happen in the future, three days or a week later.
Or, lotto numbers etcetera may appear in our mind's eye. All these illusory visions are not necessarily
accurate because they are subjected to our interpretations. It is especially important not to take advantage
of the hints of the vision as such an action may consequently enhance our emotional defilements of desire,
anger, and ignorance.
Another example, the hearing range of a human being is limited to certain audio frequencies. In
deep meditation we may be able to hear very faint sounds, sounds from far away, or sounds from other
spiritual plains. There is a story about two monks. One of them stays in the east hall while the other is in
the west hall. The monk from the east hall complained to the other monk, "You snored all night last
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night". The monk from the west hall rebutted by saying, "You did not sleep well either. You kept on
turning over and over. You injured the left leg of a mosquito under your pillow. The mosquito cried all
night long. I could not even fall asleep." This story relates the high sensitivity of the ear faculty.
Sometimes, serious consequences may occur because of the extremely sensitive hearing ability. There are
examples where one is able to hear an external spirit talking to him or her. If one responds to it and
follows its instructions, the spirit will naturally ask this person to do more later on. If this person refuses
to do what was instructed, this person may get in trouble. The typical consequence is that the person
becomes mentally disturbed. So, it is important to bear in mind that in meditation one should always
ignore the visual images and/or heard sounds. One may look but not see things. One may hear but not
hear any sounds. Then, one will be free from troubles of various kinds of deluded vision.
There are practitioners who develop high sensitivity in smelling. They can smell things from far
away, smell the fragrance of lotus flower or sandalwood, or smell the fragrance of the Pureland of
Ultimate Bliss. Similarly, there are practitioners who develop strong taste sensitivity which is equivalent
to having excellent taste buds. They always have a good appetite. In terms of bodily sensitivity one may
feel that "something" is always around, feel the moving electromagnetic waves, or even feel being
touched by "someone". It is known that we human beings share this multidimensional world with beings
in the Heaven and Hell Realms. When we develop body sensitivity we become able to sense the
existences of beings of different dimensions. Again, the best reaction is no reaction, just totally ignore it.
Regarding the high sensitivity of mind, you may suddenly sense that someone is spiting you,
someone is thinking about you, someone gets upset at you, or something bad is about to happen. In the
latter case, we should take a mental note. If the matter relates to ourselves, we simply pay a little attention
to it. When the matter relates to family member(s), it is not a good idea to explicitly talk about it with the
family member(s), especially to those non-believers. We may just mention to the family member that he
or she should exercise a little caution about this or that. If the matter relates to relatives and friends it is
best to give them a hint. It is important to know that we will have to absorb the karmic consequences
should we decide to explicitly tell what might happen to them! Alternatively, we do not need to tell them,
but simply try to resolve the potential problem for them.
The meditation state of the emptiness of the body and mind belong to the third and fourth dhyana
heavens of the Form Realm. The experience in this meditation state means that there are no conceptual
thoughts arising in the mind and the meditator doesn't sense the existence of the physical body. There is
no way of telling where the mind and the body are. Not knowing exactly where one is located. There is a
feeling of calmness and peace at a fixed point in the universe. It is a state of neither sleep nor
wakefulness, but vivid, keen awareness.
Some people would argue that there is no substantial difference between sleep and meditation.
Sleep is a state of dullness while in meditation the mind is in a clear, wakeful state. During meditation
there are marvelous subtle changes occurring in the sensory aspects of the body and mind. For example,
one may feel the physical body expanding and becoming larger and larger. Or, one may feel the physical
body shrinking and becoming smaller and smaller. Or, one may feel the physical body expanding and
becoming taller and taller. Or, one may feel ascending up and up in the air into the unknown deep space.
Or, one may feel descending and dropping down and down without knowing when to hit the bottom. Or,
one may go through the four stages of dissolution, namely, the earth element dissolves into water, water
into fire, fire into wind, and wind into emptiness. One may feel something like a tremor or earthquake.
But, when one opens the eyes nothing has been shaken. One may also experience something like water
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flowing or wind breezing through the body. Or, one may feel a spiraling, rotating around. But in fact one
is firmly sitting on the cushion when one opens the eyes. Or, one may feel a strong surge of energy
rushing upwards. If the energy does rush out through the head, it indicates that the Dharmakaya has just
left one's physical body. Often, the energy will not rush out because our instinctive reaction is to hold it
back. Therefore, it is important to ignore and/or stay calm with whatever we experience during the
meditation state of mind-body emptiness. In doing so we will gain deeper subtle meditation states and
finally actualize the Dharmakaya.
In terms of actualization of the Dharmakaya we will have to first go through the stage of the
Pseudo-Dharmakaya. That is, we experience our Dharmakaya leaving the physical body during
meditation. Similar experiences will occur throughout the dhyanas of the Desire Realm and the Formless
Realm but, of course, with different levels of subtlety. In general, when one is able to abide in the state of
mind-body emptiness for more than two hours, a strong surge of energy will rush out of the body. That is
the indication when the Dharmakaya leaves our body. In the beginning, the energy may just rush to the
rooftop. Looking back down one will see a person sitting on the floor. Then, he or she will be shocked to
discover "that person is me"! With such a surprise, the Dharmakaya will immediately return to the
physical body. Only then, one realizes that he or she has had a taste of actualizing the PseudoDharmakaya. Subsequently, one may vainly attempt to repeat the same meditation state. This is because
when one is searching and looking for something he or she is no longer in the state of mind-body
emptiness. It may take a long while until one is free from the attachment to the desire of repeating the
actualization of the Dharmakaya. So, the next time it happens, the energy may rush through the rooftop
into the space. At nighttime one will see the Moon and stars. If he or she sees a bright shining star and
gives rise to a thought of going to touch it, his or her Dharmakaya will be there in a blink of eyes. Then he
or she sees another shining star and as soon as a thought of going to touch it arises, his or her Dharmakaya
will be there immediately too. One may thus freely fly around and finally stop by a river. Feeling a bit
cold, a thought of going home arises and his or her Dharmakaya will spontaneously return to the body as
the body and mind are one.
More than ten disciples attained the state of actualizing the Pseudo-Dharmakaya in our school.
One of them is a Malaysian. He went back to Malaysia for a New Year family union. In one of his
meditation sessions, he thought of Taiwan. Immediately, his Dharmakaya landed in Pindong, a southern
city of Taiwan. Realizing that it was not the right place he went to Hualian, a city in the northeastern part
of Taiwan. Flying across the Central Mountain Ranges he finally arrived at the Buddhist Center at Taipei.
He sat in the Grand Master Shan-Fo's class. It lasted just a while and the class was over. So, he thought of
going home and he immediately went back to Malaysia.
In the initial stage of emptiness of body and mind one attains a conscious intangible body (soul).
One still has self-identity, self-cherishing and attachment. The advanced stage is the attainment of the
Pseudo-Dharmakaya in which one still has Dharma attachments and habitual defilements. In this stage
one will possess limited supernatural powers and will also experience illusory phenomena, including
deluded vision. It is important not to grasp and cling to either one of them. Then, one is sure to attain
high, subtle meditation stages. Otherwise, one may not be able to make further progress in meditation
practice. Worse yet, one may encounter deviation syndromes. The above-mentioned phenomena are the
wonderful meditation experiences and stages obtained in the practice of Mahayana Zengong.
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38. ACTUALIZING DHARMAKAYA
The essence of Dharmakaya is neither coming nor going. When we actualize
Dharmakaya we then attain mind awakening and enlightenment. It is also the time that
we escape the unending cycle of birth and death and transcend the Three Realms.
When we remain and rest in the meditation state of mind-body emptiness for more than two
hours, our Self-nature Dharmakaya can leave the physical body. In the initial stage, it is the conscious
intangible Dharmakaya (soul or spirit) that leaves the body, something like the out-of-body experience
discussed in the previous Chapter. The supernatural powers of the conscious soul are quite limited. As
we actualize the stage of pseudo-Dharmakaya the powers will accordingly increase. It is very important to
bear in mind that we should not brag about and generate attachment to the powers or any illusory visions
that appeared in our mind's eye. In this stage of practice it is best to have someone around to take care of
us when we meditate.
Venerable monks Hsu-Yun and Kuan-Chien were known to meditate often for ten days or even a
month long. During such a state there are neither heartbeats nor any traces of breath except minute
warmth remaining in the heart center area. The first time they attained this meditation state, the disciples
thought their masters were dead. Fortunately, they were out of meditation before being cremated or
buried. Only then, the disciples learned that their masters entered the meditation stage of mind-body
emptiness.
Similar examples are described in texts of Taoism. A well-known case was the crippled Lee, one
of the Eight Sages. In the last day of his seven-day retreat, his attendant had to go home because the
attendant's mother was gravely ill. So, sage Lee was left alone in the retreat. Later, the retreat cave caught
on fire because monkeys ran inside the cave, messed up the area and knocked down candles. Everything
was burned down including sage Lee whose flesh body was burned to ashes. When sage Lee's
Dharmakaya found that its physical body became ashes, he asked his master how he could be manifested
back in this world. Sage Lee was taught how to live in another "newly dead person's body". So, after
several unsatisfactorily trials he finally found an old man who had just died and was lying on the ground.
Without a careful examination of the old man's physical condition sage Lee entered his body and stood up
to find that the old man was a cripple. That is why sage Lee was depicted as a crippled old man.
It is important to know that we should not move or push a meditator who is abiding in the state of
mind-body emptiness. Remember, an attendant is a must in this case. Furthermore, the meditator must
have pure insight and right view too. Otherwise, when the various illusory visions appear in the mind's
eye one may easily get lost in confusion. For example, if one is too anxious to attain realization and
become a Buddha, he or she may imagine an illusion and think it is real. He or she may see a Lotus seat
with his or her nametag on it in the presence of his or her teacher and lineage masters. He or she then
takes the Lotus seat and rightfully receives prostration and offerings from sentient beings of the Six
Realms. This scenario could happen if one really generates a strong desire to instantly become a Buddha,
to be worshipped and respected by others. If this happened in the state of mind-body emptiness, one
begins indulging in the illusion and forgets to come back to his or her physical world. He or she may thus
get lost in the self-created illusion. He or she may not even know it if his or her body were buried or
cremated! There is some danger involved here.
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It is also important not to have the wrong idea that the best way of attaining total liberation is
through death. People believe that the physical body is no more than a putrid bag of flesh. There is no use
for the physical body whatsoever. If so, then in the mediation state of mind-body emptiness, one gives rise
to longing for staying in the Pureland of Ultimate Bliss. They may surely be trapped in that state of
deluded view. The teaching of the Buddhayana points out that "the illusory unreal body is the
Dharmakaya". We need this flesh body in order to attain the wisdom Dharmakaya. We need this
transitory, limited life span to achieve the eternal wisdom Dharmakaya. If we are free from attachment to
any illusory visions, we can then actualize the Dharmakaya which is free from coming and going and it is
neither coming nor going.
What is meant by the actualization of Dharmakaya? The nature of the Dharmakaya is clear,
luminous, and radiant. The Dharmakaya is omnipresent. It pervades the Dharmadhatu. This is the
samadhi of the mind pervading the Dharmadhatu. In this meditation state we remain and rest in the clear,
pure, radiant state and the truly unwavering state. Then, the Dharmakaya will naturally manifest the
inconceivable applications and activities. The Dharmakaya can simultaneously manifest into different
bodies in different universes to save the countless sentient beings. Should we choose to abide in the
Pureland of Calm and Illumination we can do so. All these are the supreme results after the actualization
of Dharmakaya. We become truly free to come and go. We neither come from somewhere nor go
anywhere.
In conclusion, the Dharmakaya has total control of its final destination. That is, if we want to be
born as a human being, we will be born as a human being. We can live as long as we want. The moment
we decide to go, we can go as we wish. It is like Bodhidharma. He died because he decided to die. After
burial he resurrected and other people saw he was still alive. That is the display of the inconceivable
Dharmakaya. After the actualization of Dharmakaya the Six Supernatural Powers will progressively
become perfected. Therefore, our Dharmakaya, the Bhutatathata essence, possesses limitless
manifestation power and can perform profound applications. It is truly inconceivable!
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39. RELIANCE ON THE PURE DHARMA
It is not proper to criticize the discourses of Buddha Shakyamuni. If we follow an
enlightened teacher we will surely receive the pure Dharma.
Here are the Four Reliances to be used as guidelines in our quest for self-realization. The first is
"Reliance on the Dharma teaching, not on the teacher". In the old days a devoted practitioner willingly
sacrificed his/her life for the sake of receiving a pure Dharma teaching. For example, Buddha
Shakyamuni sacrificed himself to feed tigers in order to fulfill the Dharma practice. On another occasion,
after gaining insight of impermanence and that all things have no inherent existence, Buddha Shakyamuni
pursued teaching from a heretic teacher. He was told to jump down from a tall tree if he wanted to receive
the teaching on "the samadhi beyond sensation and thought". Buddha Shakyamuni did exactly what he
was asked. So, as a practitioner we should have the priority of receiving pure Dharma teaching rather than
the status of a Teacher.
Today, we rely both on teaching and teacher because we take refuge in the Three Jewels - taking
refuge in the Buddha, Dharma and Sangha. In fact, many really do not take refuge in the Three Jewels.
They appear to just take refuge in one of the Three Jewels - the Sangha. That is to say, they only respect
and revere their spiritual teachers or masters. They follow the teaching of their master but not necessarily
the Buddha and Dharma. Why is this so? The teachings given by Buddha Shakyamuni can be divided into
Five Vehicles including the Mahayana and Hinayana. There is never a shortage of criticisms between the
two Vehicles. Hinayana is widely propagated in the southern Asia countries such as India, Sri Lanka,
Vietnam, Cambodia, and Burma. Hinayana practitioners insist that teachings of Mahayana were not
authentic discourses given by Buddha. After Buddhism was transmitted to China it developed into eight
major Chinese Buddhist Schools, the Zen, Pureland, Mantra, Vinaya, Tien-Tai, Hua-Yen, Fa-Hsiang, and
San-Lun. Many practitioners only learn teachings of one School and then boldly criticize the others. This
is obviously not a good attitude to have. Some of the criticisms and debates between different schools are
given below.
In Pureland School the main practices are the recitation of Buddha's Name, sutra recitation, and
discussion of sutras. In contrast to this, the teachings of the Zen School stress that all practices and all
things have no inherent appearances. They do not study sutras nor recite Buddha's Name. They do not
want to have fixed ideas or concepts of Buddha and Mara. In fact, they eliminate the thought of Buddha
(or Mara) the moment they give rise to such a thought. In old days, the practices and schools of thought
between Pureland and Zen are clearly distinctly different from each other. If a disciple of a Zen School
was found reciting a Buddha's Name for whatever reasons, he or she would face a punishment of washing
his or her mouth for three days. This is because the teaching of Zen is the direct pointing to the true nature
of mind, seeing the true nature of mind to become a Buddha. Therefore, the Self-nature is the Buddha. It
thus means that a Zen practitioner has a strong grasp on the appearance of Buddha(s) if he or she recites a
Buddha's Name.
Regarding the discussion of sutras the Zen practitioners would criticize the Pureland School by
saying: "One just interprets the superficial meanings based on the words of a sutra. Buddhas of the Three
Times all complain about the misinterpretation." One hundred reverend monks would give one hundred
different versions in explaining a given sutra because they all merely touch upon its superficial meaning.
They simply do not grasp the insight of Buddha. Therefore, how can they express the true meaning of
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what Buddha said! As a result, mere discussion and recitation of sutra will not allow one to attain mind
awakening and enlightenment.
As mentioned earlier, Pureland practitioners do recite Buddha's Name and sutras, but they do not
meditate on Koans as Zen practitioners do. They would therefore criticize the Zen School by saying,
"Without quotations from sutra(s), all discussions and teachings are equivalent to those given by Mara."
Sutras were records of teachings given by Buddha Shakyamuni. The Zen School does not encourage
studying sutras. Thus, Zen practitioners only rely on their master(s) giving them Dharma teachings. But,
how accurate are their teachings? Do they really grasp the true meaning of Buddha's teaching without
studying sutra(s)?
We should bear in mind that it is not proper to criticize the discourses and teachings given by
Buddha Shakyamuni. There are students who only want to receive teaching from a famous master. But,
they may not be able to comprehend and/or receive the profound meaning of the Dharma. However, if we
follow an enlightened teacher, we will surely receive the pure Dharma and gain insight into the true
meaning of reality. So, it is important to rely on pure Dharma teaching, rather than on the teacher. We
should not be mainly concerned about whether a spiritual teacher is famous or not, whether he or she is
popular or not. We should, in fact, be concerned whether the teaching given by the spiritual teacher will
lead us to attain mind awakening and enlightenment, liberation and transcending the Three Realms.
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40. TEACHING WITHOUT WORDS
We should rely on the true meaning, rather than on the words, of the pure Dharma in
our practices in order to actualize the Dharmakaya.
The second reliance of the Four Reliances is "Reliance on the meaning, not on the words". That
means we should rely on the true meaning, the definite, the ultimate meaning of reality and not on the
language, expression and wording. In other words, we rely on the pure Dharma that allows us to realize
the eternal Bhutatathata essence, permits us to comprehend that the Self-nature Buddha will never be born
or die according to circumstances and conditions. The Self-nature Buddha is inherently pure and radiant,
pervading the Dharmadhatu, and omnipresent.
If we are too concerned with the words, phrases, and expressions, instead of their profound
meanings, we may become entangled with delusion of verbiage and the barrier of worldly knowledge,
which are obstacles to our seeking the attainment of enlightenment and actualization of the Dharmakaya.
There are three types of wisdom. The first type is the wisdom of literature. This refers to the knowledge
and understanding of the philosophy of Buddhism acquired through reading and listening to explanations
of the sutras. One thus becomes a learned scholar and has ready answers to questions regarding Buddhist
philosophy. Although such a person qualifies as knowledgeable, he/she is far from being wise because the
knowledge acquired is normally not being applied to one's practice and daily life. The second type of
wisdom is the marvelous wisdom of mindfulness and reflection. This kind of wisdom can not be gained
from reading or listening only. It is obtained through practice and personal experience. For example,
seeing a car accident on the freeway one suddenly gains insight into impermanence. People do not
necessarily die when they get old. Death can happen to anyone at any moment. This conclusion is drawn
from reflection upon observed facts and not merely through reading. The third type is the marvelous
wisdom of absolute reality. This is the wisdom realized from meditation practice. When we attain the
samadhi of the mind pervading the Dharmadhatu, we gain the intuitive wisdom, that is, the wisdom of
absolute reality. With it we become omnipotent and have limitless altruistic applications at well.
According to Confucianism the saying goes like this: "Looking without seeing it; Listening
without hearing it; Knowing the existence of matters without being attracted to them". Buddhists say: "It
can not be said! It is beyond expression!" The Taoists claim: "Tao [The Way] is intrinsically mute." All
these proverbs point to the fact that the essence of the Bhutatathata can not be described by words and
expressions. Lao-Tze said: "Tao that can be explained is not the ultimate Tao." What he said meant the
same. The essence of Bhutatathata is called Tao, the Way. Tao is beyond word, explanation and
expression. Things that can be described by words are not the eternal Bhutatathata essence. So, we should
rely on the true meaning and not on words or expression.
It is natural that we listen to what our master teaches us. But, we also need to objectively think and
contemplate about it. For example, when our master scolds and reprimands us for whatever reason, we
should not react with displeasure, avarice, anger, or even by quitting spiritual practice completely. The
majority of practitioners react to how their masters treat them. When they receive praise from their
masters they are happy and would diligently practice. However, if their masters scold them, they get upset
and might even quit their meditation practices. They may think that their masters are not compassionate at
all. A great practitioner should not behave like that. We should contemplate the praise when we receive it
from either the master or brothers and sisters. We should reflect upon that and ask ourselves: "Do I really
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deserve such praise?" If not, then we should think how to improve and make it better. When our master
scolds us we should reflect on ourselves. If we indeed made a mistake we must immediately correct it. If
we did not do anything wrong we should contemplate and think that the scolding is for the purpose of
really eradicating our karmic obscuration. Then, we will be free from the above-mentioned emotions
giving rise to the thought of quitting spiritual practice.
There is a story about the great Mahasiddha Milarepa. When Milarepa was young his mother had
a family feud with relatives. So, after Milarepa mastered black sorcery his mother asked him to use his
powers to cast hailstones to kill all her opponents and enemies. Because of that, Milarepa killed many
people. Later, Milarepa requested teaching from Marpa, who always treated him unfairly and often
demanded he perform unreasonable chores and works. In contrast to this, Marpa treated his other
disciples with loving kindness. Milarepa was often excluded from attending teachings. Instead, he was
asked to build a house. Before its completion he was ordered to tear the house down. He was then asked
to build a house in another place and was ordered to tear it down before completion. The same routine
happened several times. On one occasion, Milarepa asked to participate in a profound teaching. Not only
was the request turned down he was beaten up, clubbed and kicked out by Marpa. Marpa's wife came to
rescue him. She also suffered similar punishment. The incident made Milarepa experience extreme
sorrow and suffering. At one point he thought of committing suicide. However, he forbore the
unspeakable, unbearable pains. He finally achieved great accomplishment in meditation practice. What
his spiritual master Marpa did was progressively cleanse his karmic forces and prepare him to become a
great practitioner.
Therefore, on the path of our spiritual development we should rely on the true meaning of
teachings, rather than merely on the superficial wording. Otherwise, without comprehending the deeper
meaning of pure Dharma through mindfulness and reflection we will have difficulty in actualizing
enlightenment and hence find it easy to stray away from meditation practice.
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41. THE ULTIMATE MEANING
The ultimate Dharma is the Dharma that can allow us to attain the ultimate perfection,
the perfect supreme enlightenment of the Buddhahood. It is the fulfillment of the perfect
qualities of Dharmakaya Buddha. These qualities are the unity of Ten Greatness, the
abidance in the Oneness, and the unity of Ten Dharma Realms.
The third reliance of the Four Reliances is "Reliance on the definite ultimate meaning, not on the
provisional meaning". The ultimate meaning refers to the ultimate perfection. It also refers to the
attainment of the peerless supreme enlightenment (Anuttara Samyak-sambodhi) in our practice.
Otherwise, a Dharma is a relative Dharma that is neither perfect nor ultimate.
The myriad things and phenomena in the universe and the eighty four thousand Dharma Gateways
can be classified into two major categories: mundane and supramundane. The former includes activities
related to our daily life such as food, clothing, housing, transportation, recreation and so forth. The
examples include, to name a few, physics, chemistry, weather, acupuncture, medicine, flower
arrangement, cosmetics, marketing, stock market, etcetera. The latter mainly includes the aspects of
spiritual development that does not have direct bearing on worldly activities. For example, it is the quest
of searching for eternal life, the seeking for actualization of ultimate perfection, the pursuit of
achievement of continuous abidance in the Pureland of Calm and Illumination, and the fulfillment of the
supreme qualities of Dharmakaya Buddhas.
The Dharma Gateways of the supramundane can be further divided into two areas: the relative and
the ultimate Dharmas. The ultimate Dharma allows us to attain the ultimate perfection, the perfect
supreme enlightenment of the Buddhahood. It is the fulfillment of the perfect qualities of Dharmakaya
Buddha, that is, the unity of Ten Greatnesses, the abidance in the Oneness, and the unity of the Ten
Dharma Realms. In contrast to this, the relative Dharma does not provide the necessary means to allow us
to realize the absolute reality. This includes both heretic and Buddhist practices. For example, the various
skillful means, which are neither Buddha Dharma nor pure Dharma, employed in the practices by
heretics. In terms of Buddhist practices, the relative Dharmas only lead one to achieve stages of
realization within the Desire, Form and Formless Realms. Within the Desire Realm there are the Six
Realms of Existence, which are the God, Human, Asuras, Animals, Hungry Ghost, and the Hell beings.
The dominant characteristics of all beings in the Desire Realm are the strong desire for food and drink and
sex. It is clear that a Dharma, which only leads one to be reborn in the Six Realms of Existence, is not an
ultimate one.
The gods and goddesses in the Realm of Heavens have neither completed freedom from the cycle
of birth and death nor severed all vexations and defilements. Therefore, they have absolutely no control
over their final liberation because they have not eradicated their fundamental root ignorance. The
conditions for a being to be reborn in the Six Heavens of the Desire Realm are having good conduct in
accord with the Ten Wholesome Actions and observing the Five Precepts. It is not necessary to achieve
any pure meditation stage. The Maitreya Dharma Gateway is precisely the one for this type of practitioner
who will be reborn in his Pureland, specifically in the inner palace of the Heaven of Tushita. Christians
and Catholics who sincerely practice the Ten Commandments, which are equivalent to the Buddhist
practice of the Ten Wholesome Actions, will be reborn in the Heaven of God. According to the Buddhist
doctrine, the Heaven of God is one of the Six Heavens of the Desire Realm. Indian Brahmans who
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practice meditation as well as the wholesome actions and precepts can be reborn in the Heavens of the
Form and Formless Realms.
After arriving in China from India, Bodhidharma went to see the Emperor Liang Wu-Ti. Emperor
Wu-Ti was a follower and fosterer of Buddhism and had built many Buddhist Temples and Monasteries.
It was said that he had built a temple within a radius of three kilometers and one monastery within a fivekilometer radius throughout his kingdom. Emperor Wu-Ti was very proud of his effort, so he asked
Bodhidharma what merits he had accumulated thereby.
Bodhidharma answered curtly: "No merit."
Wu-Ti was not very pleased with the answer and wanted to know why.
Bodhidharma replied that "What you have done is not merit. It is good fortune and blessings that you have
accumulated for the future life. What you have done guarantees a karmic retribution for rebirth in the
Human and God Realms."
Wu-Ti demanded to know "What is merit?"
Bodhidharma answered "True merit is when one gains the insight that the essence and appearance is
emptiness and tranquility and attains pure, perfect intuitive wisdom."
In other words, the true merit refers to one who not only has actualized the essence of Bhutatathata and
gained insight into the true reality of all things and their appearances but also has attained the mind-body
purity and perfect wisdom. Only then, can one realize the carefree complete liberation.
Because of the different mental and physical capacities of beings, Buddha Shakyamuni gave
different teachings to them. Therefore, his teachings contained discussions of both relative and ultimate
truths. As a result, Buddha Shakyamuni's discourses have been mainly divided into Mahayana and
Hinayana. The discourses of the former contain teachings of both relative and ultimate truths, while those
of the latter, only relative truth. We need to apply wisdom to differentiate the various teachings and
practices, since only those that offered ultimate Dharma can lead us to attain the perfect ultimate
enlightenment.
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42. THE EMPTY NATURE OF THE SIX SENSE OBJECTS
If we react to the six sense objects, that is, if we give rise to the ideas of acceptance or
rejection, we will naturally arrive at a certain conclusion in our conscious mind and
subsequently act upon it. We then commit karma and consequently suffer its
retribution.
The six sense objects are bodily form, sound, smell, taste, touch (feeling), and idea. The six sense
objects are intrinsically empty in nature. It is the same that the ultimate emptiness is empty in nature.
However, when the six sense faculties respond to the six sense objects, our conscious mind begins to
function. We start taking interest in differentiating the sense objects. As a result, we generate the dualistic
reaction to the feeling of liking or disliking, wanting or rejecting, and so forth. If we act upon our mental
activities we thus create Karma. Consequently, we will live up to its karmic retribution. In other words,
we set the Law of Causality in motion. A "cause" results in "effect" which, in turn, causes more actions
and hence more karma. The vicious cycle goes on and on without ending.
Why is it that the six sense objects are intrinsically empty? Our Bhutatathata essence is pure and
radiant, pervading, omnipresent, calm and tranquil before our fundamental ignorance arises and before the
six sense objects appear. Because of the arising fundamental ignorance, our conscious mind is activated to
respond to the stimulants through constant and continual interactions between the sense objects, sense
faculties, and the corresponding consciousness, we become aware of all things and phenomena in the
Three Realms. But, can we really hold onto the bodily form, the sound, the smell, the taste, and the idea?
Can we forever tightly hold onto them? Which one of the six sense objects can we carry with us all the
time? Or, which one will stay with us after we die? As we carefully examine the nature of the six sense
objects, we find that they all unceasingly come and go. They are constantly changing from one moment to
the next. In fact, there are changes in every instant. Every change simply vanishes without any trace. None
of them are eternal, perpetual, and changeless.
After attaining the meditation state of ultimate emptiness, we can freely transform between mass
and energy. Mass can be made to change into energy and vice versa. It is like the explosion of a star
system which becomes disintegrated. The energy transformed from matters disperses into the immense
space. We witnessed the Comet Shoemaker-Levy 9 which impacted onto the atmosphere of Jupiter in
1994 and resulted in a total disintegration. Through optical telescopes astronomers show us many various
stages of the evolution of astronomic objects in our universe. It is thus predicted that our solar system
including the Earth will all go through the explosion stage and return back to the stage of emptiness.
How about the fate of human beings? On the relative level, death is like extinguishing a lamp.
Whether the dead body is cremated or buried, the physical body will turn into dust and ashes. Eventually
the "dust" will face the same fate as the Earth and our solar system do. They will return to the state of
emptiness without any trace. Similar to the physical body, the abstract aspect of human activities, such as
love, are also not eternal, changeless. As we discussed previously, happily married-couples can only stay
together as long as they are alive, which may amount to 120 years. They have to depart from each other
no matter how strong the bond between them is. The high divorce rate of today makes it harder to expect
how long a married couple will stay together. Why? Because love is a relative matter, if one of the
partners has an extramarital affair, the love between them can quickly turn sour. It is the same for the love
of kin. We owe our parents dearly. We ought to repay our parents as much as we can. But, since they tried
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hard to raise us with love and care, what do they expect from us? Maybe they expect nothing at all. Or,
maybe they do. There is an old saying: "To raise a son is to have someone to rely upon when one gets old.
It is like accumulating crops to prevent hunger." So, without filial children, the old parents may be very
upset and disappointed. Let us take the recent Chung-Tai Temple incident as an example. Many young
college students decided to enter the rank of ordained monks and nuns. Their decisions are obviously not
what their parents expected. All parents expect their children to have a good education, be successful in
finding good jobs after graduation, and do well in their lives. Now, they decided to renounce worldly life
styles and vow to save other beings. Their vow transforms their limited love of kinship to the great love,
the altruistic, unconditional love of sentient beings. However, such an honorable act obviously did not
make their parents proud. That was why their parents staged such a dramatic protest in front of the
Temple and it became headline news. In fact, it is a very noble act to renounce the worldly family life.
Those college students took the Bodhichitta vow for the purpose of spreading the Buddhist teachings and
saving all sentient beings. Hence, they decided to sacrifice their worldly career, enjoyment, and even the
love of kin. However, that was not what their parent hoped for. So, their parents were very angry and
disappointed. All these examples point to the fact that nothing is really permanent that is subject to
conditions and circumstances.
The one and only "thing" in the universe that is eternal, perpetual, and changeless, is our
Bhutatathata essence, that is, our Buddha nature. It is the unconditional loving kindness and compassion
that will never change. So, we should not grasp the six sense objects because their true nature is
emptiness. We should seek to regain our changeless Bhutatathata essence in order to attain the ultimate
fruit of Buddhahood.
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43. EQUALITY OF GOOD AND EVIL
Our Buddha nature is neither good nor evil. The countless, numerous good and bad
karmas that we have committed in this life and accumulated from past lives will not
prevent us from becoming a Buddha.
The equality of good and evil means that it does not matter whether we accumulate good or bad
karmas, whether the karmas were committed in this life, or past lives, our potential for becoming a
Buddha has never been tarnished. This is because all sentient beings have the identical Buddha nature.
Therefore, all sentient beings, even those who have committed the Five Rebellious Sins, have the
potential to unveil our Buddha nature and become a Buddha.
What are the Five Rebellious Sins? They are the killing of one's father, killing of one's mother,
killing an Arhat, shedding the blood of a Buddha, and causing a schism in a Sangha. It is crystal clear that
killing one's parents is one of the capital crimes. The indebtedness to parents can never be paid off. How
can one kill them? An Arhat is one who has severed all vexations, has realized enlightenment, and has
attained mind awakening. How can one kill such a sage? A Buddha is an enlightened being who is the
embodiment of unconditional loving kindness and compassion. How can one shed blood from a
Buddha? Sangha means a gathering of practitioners who always remain pure and undefiled and always
live and work together in harmony. It is important to support and sponsor groups of spiritual practitioners.
How can one try to destroy or break apart such a group? A person who commits one of the five capital
sins is called Icchantika, which means that one has been cut off the root of goodness. An Icchantika will
automatically be reborn in the Avichi Hell.
The Mahaprajnaparamitas Sutra was propagated to China in two segments and at two different
times. There is a statement in the first segment of the Sutra: "Those who committed the Five Rebellious
Sins can not become a Buddha." Venerable Tao-Shen, the Buddhist Teacher of the Emperor spoke
strongly against this statement by saying: "Those who have even committed the Five Rebellious Sins can
still become a Buddha." The Buddhist community at the time was very upset about that and accused
Venerable Tao-Shen of slandering and damaging Buddha's discourses. Thus, Tao-Shen was excluded
from Buddhism and finally became a beggar. For fifty years he begged and suffered various hardships and
numerous torments. Then, the second segment of the Mahaprajnaparamitas Sutra was finally propagated
to China. In it a statement says: "Even those who committed the Five Rebellious Sins can become a
Buddha." Only then, the Buddhist community realized that they had made a great mistake and were
ashamed. Therefore, the Emperor reinstated Tao-Shen and invited him back to the court as his Teacher
again.
To many practitioners it is incomprehensible that a person who committed a capital crime could
become a Buddha. They said that it was not fair at all if everyone could become a Buddha. From the
Hinayana point of view, a practitioner has to diligently practice meditation, sacrifice worldly enjoyments,
strictly observe the precepts, devotedly uphold the Ten Wholesome Actions, completely eradicate the
self-ego and self-cherishing, and totally eliminate the grasping of Dharmas. Then, one can attain the Fruit
of Buddhahood. In fact, Buddha Shakyamuni committed a killing many aeons ago. There are quite a few
sutras which mention that "All Buddhas committed unwholesome actions during their incarnations as
beings. But, they eventually actualize the fruit of Buddhahood". So, is it really not fair? No, it is fair
because the nature of sins is emptiness. Therefore, it does not matter whether we accumulate good or bad
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karmas, whether the karmas were committed in this life, or past lives, our potential for becoming a
Buddha has never been tarnished as our Buddha nature is neither good nor bad. It is beyond morals and
ethics. Furthermore, whatever the good or evil karmas we have previously committed, we have to face the
karmic consequences and retribution in this life or future lives. There is no such thing as it is not being
fair because all karmas follow the Law of Causality. For example, if one killed his or her parents in a past
life, then in future reincarnations he or she shall suffer the consequence of being killed by descendants.
Whatever hardships one imposed on others, one will suffer the same consequences in the future.
However, if one attains the fruit of Buddhahood in this life, and if one is able to remain and rest in the
Pureland of Calm and Illumination, then he or she will never face the karmic retribution because his or
her debtors will not be able to find him or her. This is possible because the nature of sins is emptiness.
When can the debtors catch up with the one who owes them? Whenever a Bodhisattva or a
Buddha manifested into the Samsara, there is the possibility that the previously committed sins will come
to fruition. Buddha Shakyamuni had the Nine Distresses even after he achieved Self-realization and
became a Buddha. For example, his cousin attempted to kill him and subverted him. His parents were
against his decision to take up the spiritual path. He had severe headaches for three days. He was accused
by a woman of fathering her. All these were karmic retributions that resulted from his previously
committed sins.
The nature of sins is emptiness. Therefore, we should not be discouraged or frustrated even if we
have committed the capital sins. As long as we are willing to "lay down the Butcher's knife", we can
"become a Buddha". In other words, if we take up the Buddha Dharma, rely on pure Dharma, and
diligently practice it; we will never be reborn in the Hell Realm. However, in case we are, Ksitigarbha
Bodhisattva will emancipate us from the suffering of the Hell Realm. The true equality of good and evil
means that it does not matter whether we committed crimes or not, as long as the Bodhichitta vow
is generated, we can eventually attain the fruit of Buddhahood.
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44. ALL DHARMAS ARE EQUAL
There is no such distinction as which Dharma Gateway belongs to the Sudden
Approach and which belongs to the Gradual Approach. However, there are definitely
different mental and physical capacities for each individual. For that reason Buddha
Shakyamuni gave eighty-four thousand Dharma Gateways which can all lead sentient
beings to attain enlightenment. That is why all Dharma Gateways are equal.
All Dharmas (all phenomena and things) refer to the eighty-four thousand Dharma Gateways
given by Buddha Shakyamuni. The eighty-four thousand Gateways are for the purpose of effectively
dealing with the eighty-four thousand vexations and defilements, allow sentient beings to enter the
knowledge and insight of Buddhas, actualize mind awakening and enlightenment, and attain the fruit of
Buddhahood. Each of the Dharma Gateways can lead sentient beings to become a Buddha. Thus, all
Dharma Gateways are equal.
A disciple of Hui-Neng, the sixth Patriarch of the Zen School, asked: "It is said that Master ShenShiu teaches the Gradual Approach in the northern China while you teach the Sudden Approach here in
the south. Is that correct?"
The answer was: "No, that is not right. There is no such classification as Sudden or Gradual Approach in
the Dharma Gateways. However, there are definitely different mental and physical capacities for each
individual."
Hearing this discourse the disciple suddenly attained realization. However, this should not be interpreted
to mean that the discourse is an example of the Sudden Approach. In fact, the disciple had a superior
mental capacity so that he attained a sudden realization at that proper moment. If a disciple is not a good
Dharma vessel he or she will not achieve realization by hearing the same discourse. As another example,
Buddha Shakyamuni smilingly held a flower in the Vulture Peak Assembly. Only Mahakashyapa
responded with a smile as he was the only person who understood what Buddha was "saying".
Mahakashyapa achieved sudden realization (and he became the first Patriarch of the Indian Zen School).
However, none of the other great disciples and million attendants could comprehend what Buddha
"taught" by holding a flower with a smile. The difference comes down to the mental capacities of the
practitioners and not the Dharma Gateways.
According to the Diamond Sutra, Buddha Shakyamuni asked Subhuti: "Do you think that I have
given many teachings?"
Subhuti replied: "They are very rare and numerous indeed!"
Buddha then stated: "Should anyone say that I have given Dharma teaching, he or she slanders the
Tathagata."
This conversation appears to be contradictory. Buddha obviously gave numerous Dharma teachings. Yet,
he said that whoever said that Buddha had given teaching was a slanderer. Buddha Shakyamuni in a way
said that he did not really give Dharma teaching. What does this mean? It means that when one attains the
ultimate Buddhahood he or she must have achieved not only the emptiness of mind-body but also the
emptiness of Dharma. The meaning of the emptiness of Dharma is that one neither strongly holds onto a
Dharma nor rejects any Dharma. If a master insists that only his or her way of practice is the one and only
way to attain realization, the master clearly has a very strong grasping of Dharma. The possibility for such
a master to attain Buddhahood in this life will be very unlikely. Such a master has not yet achieved the
stage of sainthood.
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According to sutras: "A Dharma is intrinsically neither a non-Dharma nor not a non-Dharma. A
non-Dharma is in fact a Dharma. All Dharmas are one Dharma." In the statement, "a Dharma is
intrinsically a non-Dharma", the Dharma refers to the eighty-four thousand Dharma Gateways given by
Buddha Shakyamuni. Then, why did Buddha say that they are non-Dharmas? This is because no single
Dharma Gateway can allow all sentient beings of the Ten Dharma Realms to spontaneously attain the
fruit of Buddhahood. All sentient beings have their unique characters and mental capacities. Since there is
no such a single Dharma existed, all Dharma Gateways can not really be qualified as a Dharma Gateway.
Next, what is meant by "a Dharma is not a non-Dharma"? Since the eighty-four thousand Dharma
Gateways given by Buddha Shakyamuni are non-Dharmas, how can then the Dharma teachings given by
heretics and by cults be called Dharmas? The statement involves the use of double negative.
A double positive yes is employed in the statements "A non-Dharma is in fact a Dharma. All
Dharmas are a Dharma." In other words, all pure Dharma teachings as well as all heresies are rightfully
classified as Dharmas. Any Dharma teaching is a Dharma Gateway. This can be understood by the
following example. The various capacities and wisdom of sentient beings can be described as students
ranging in the different levels of kindergarten, elementary school, high school, college, and university. It
is clear that the kindergartner will not be able to comprehend course materials for a college student.
Therefore, it is most efficient to teach kindergartners with materials appropriate to their abilities.
Similarly, one would give elementary students teaching materials suitable to their comprehension. In fact,
any given Dharma Gateway has the potential to allow sentient beings to enter the knowledge and insight
of Buddhas and attain enlightenment.
All Dharmas include the eighty-four thousand Dharmas given by Buddha Shakyamuni, the
heretics, and cults, are Buddha Dharmas. Why? This is because the nature of Dharmas is neither good nor
evil; neither wholesome nor unwholesome. There is the saying: "A righteous man performs a negative
Dharma, the negative Dharma will turn out to be a pure, right Dharma. In contrast to this, if an evil person
performs a pure Dharma, the pure Dharma will naturally turn into an evil Dharma." That is to say, for the
sake of attaining enlightenment and helping others to attain the same goal, a pure-minded practitioner
may perform an evil Dharma to deliver and save sentient beings. Because of his or her pure motivation
the outcome of performing the evil Dharma will always be altruistic, beneficial to other beings. Thus, the
"evil Dharma" is in fact a pure, right Dharma. However, for selfish and greedy reasons, an evil person
may perform a pure Dharma to endanger the public welfare and increase his or her own wealth,
reputation, and so forth. The "pure Dharma" becomes an evil one.
All Dharmas are manifested from the mind. All Dharmas are equal. We should not strongly hold
onto, tightly grasp, or reject any one Dharma. When we fully realize the emptiness of Dharma, we
naturally attain the fruit of Buddhahood in this life.
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45. BELIEFS ON ENTERING THE SPIRITUAL PATH
Having unshakable faith is most important when we take up spiritual cultivation. We
need to believe in two very important points: one, that I have the Buddha nature and
the other that I can become a Buddha. With the necessary faith, when we perfectly
fulfill the aspects of understanding, vow, practice, and realization, we will surely attain
the fruit of Buddhahood in this life.
There are five stages that are necessary in order to ensure a successful practice of Buddha
Dharma. We have to perfectly fulfill the faith, understanding, vow, practice and realization. Having faith
is to believe in the Buddha nature that we primordially possess. Understanding is to fully comprehend the
true meaning of conditioned co-arising. Vow is to cultivate the Bodhichitta, that is, we vow to attain the
Buddhahood and help emancipate sentient beings from suffering. Practice is to realize self-enlightenment,
help others to achieve realization, and accumulate virtue, merits and wisdom. Realization is to seek the
attainment of the fruit of Buddhahood.
With unshakable faith we should truly believe (1), I have the Buddha nature and (2), I can become
a Buddha. Under the Bodhi tree Buddha Shakyamuni attained Self-Realization; he proclaimed: "How
wonderful! All mountains, rivers, and the great earth possess the wisdom and virtue of Tathagata.
Because of the conceptual thoughts and desirous attachments they can not realize it." Buddha
Shakyamuni told the sentient beings of the Ten Dharma Realms that all things possess the identical
wisdom and merits of the Tathagata. In other words, if we can eradicate our deluded conceptions and
attachments, we can then attain enlightenment and Buddhahood in this life. Therefore, all sentient beings
should not shy away from honoring the intrinsically possessed Buddha nature. We should have strong
faith in what Buddha Shakyamuni told us: "All sentient beings have the Buddha nature and all sentient
beings can become Buddhas."
Once, a disciple asked his Zen Master: "Master!Do I really possess the Buddha nature?"
The Master told him: "No, you do not have it."
The disciple wondered: "That is kind of strange! Master always says that all sentient beings have Buddha
nature. Why does he answer that I do not have it?" So, he asked again: "Does a dog have a Buddha
nature?"
The Master replied: "Yes. A dog has Buddha nature."
Now, the disciple wandered even more: "Even a dog has the Buddha nature! Why does Master say that I
do not have the Buddha nature?" He asked his Master again.
The Master said to him: "It is because you do not have the courage to admit that you have the Buddha
nature. If you are sure you have it, you do not need to ask me!"
Similarly, there are many people who do not dare to admit that they have the Buddha nature and that they
can become Buddhas. They therefore wander through the whole life without a clear idea of their innately
possessed Buddha nature. Thus, they appear to casually do meditation practice, but they do it without
motivation and diligence. This is the result of lacking an unshakable faith.
In the Saddharmapundarika Sutra, Buddha Shakyamuni foretold that all his disciples would
become Buddhas in the future. There were more than ten million attendants, including his aunt, and
beings from the Human, God, Pratyekabuddha, and Arhat Realms in the Assembly. Buddha Shakyamuni
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also foretold that Maitreya would become a Buddha five billion six hundred seventy million years later.
At that time all his disciples were in a state of shock upon hearing that! They thought "The Buddha is the
Buddha Shakyamuni. Only Buddha Shakyamuni is the Buddha. How can we become Buddha?" Buddha
Shakyamuni told them: "You are wrong. You all will become Buddhas!" We must believe that we have
the Buddha nature and that we can become Buddhas. If we do not believe that we have the Buddha
nature, why do we need to take up the spiritual cultivation? If we do not believe that we can become
Buddhas, what is the purpose of practicing Buddha Dharma? Without purpose the practice of Buddha
Dharma will only allow one to become more superstitious. Many people practice it because they want to
gain blessings and good fortune; make more money; have a son; become famous; finish their Ph.D.
degree; marry a good wife/husband; have a filial daughter; and fulfill what they wish. All these things are
superstitious.
In addition to faith, a devoted disciple also needs to understand that all things are manifested
through conditioned co-arising and truly comprehend that the appearance and disappearance of all things
and phenomena depends on conditions and circumstances. All Dharmas in the universe including external
matters and ourselves are made of the Six Great Elements. When the Six Great Elements dissolve, where
will we go? All material world including rivers, mountains, earth, sun, moon and stars will eventually
disintegrate. Only our Bhutatathata essence is eternal, beyond appearance (birth) and disappearance
(death).
After gaining insight into conditioned co-arising, we contemplate on "the nature of sin is
emptiness". Although we have accumulated immeasurable karmas of body, speech, and mind since the
beginningless time, the karmas will not stop us from to becoming Buddhas. The next step will be the
generation of Bodhichitta. That is, we vow not only to become a Buddha ourselves but also to help others
accomplish the same goal. We then sincerely devote ourselves in diligent practice to seek attainment of
self-realization and help others to achieve enlightenment. We become Buddhas when we perfectly fulfill
realization and enlightenment for others and ourselves.
When we take up the spiritual practice the most important step is to cultivate unshakable faith. We
truly believe that we have the Buddha nature and that we can become Buddhas. When we perfectly fulfill
the faith, understanding, vow, practice, and realization, we attain the fruit of Buddhahood in this life.
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46. GENERATING THE BODHICHITTA VOW
It is necessary to cultivate our Bodhichitta by making the vow that we want to become
Buddhas, save sentient beings, and attain the fruit of Buddhahood in this life. Only
then, will we have an unshakable motivation to diligently practice meditation.
Otherwise, when we face impermanence [death] we have no choice but to follow the
forces of karmic retribution.
On the path of spiritual cultivation we need to fulfill the five progressive steps, namely, faith,
understanding, vow, practice, and realization. These steps have been discussed in the previous Chapter.
Now, I shall stress the necessity of cultivating our Bodhichitta by making the vow that we want to become
Buddhas and save sentient beings. After making the Bodhichitta vow, the guiding light toward
enlightenment will naturally, radiantly display itself. We thus have a clear noble purpose for our
meditation practice. Else, it is like a raft wandering about in the ocean of suffering. Without knowing the
direction to Nirvana it is very difficult for us to reach the ultimate "shore". Therefore, to cross the ocean
of suffering we must first know the direction. Cultivation of Bodhichitta provides us the direly needed
direction, and, hence, guides us to progressively reach for our goal.
Next, we vow to attain the fruit of Buddhahood in this life. Some people say: "Yeah! It is
important to become a Buddha. But, can I wait till the next life?" I ask: "Why the next life?" They would
reply: "This is a wonderful, exciting world. I like to enjoy as much as I can, for life is short. I shall
seriously take up the practice in my next life. Is that all right?" "No!" "Why?" "It is because a precious
human life is very hard to come by!"
We have accumulated countless positive and negative karmas of body, speech, and mind since
beginningless time. We gain the human body in this life indicating that we have more or less paid back
our negative karmas. It is extremely precious to be a human being in this life! There is no guarantee that
we can be reborn as a human being again in our next life if we do not seriously take up spiritual
cultivation. If we do reincarnate as a human again, can we have the good luck to meet a virtuous
teacher(s)? If we do have the great fortune to meet an enlightened master, can we truly receive the
Dharma Gateway that can lead us to enlightenment in one life? So, there is no guarantee whatsoever if we
wait till the next life. The only insurance that we have is to attain enlightenment in this life. Thus, we
should vow to seek the attainment of Buddhahood in this life. We will then have the strong urgency to
diligently practice. Otherwise, day after day, we go about our daily life without motivation and the goal of
spiritual development. When impermanence catches up with us, we have no choice but to involuntarily
follow the forces of karmic retribution.
Many people have taken refuge in the Three Jewels to become Buddhists for ten, twenty, or even
thirty years. But, they ere never involved in serious, diligent practice and have not experienced any
meditation stages. You can not say that they do no spiritual practice. Yes, they do. But, they really did not
put much effort into it. Partly it is because they do not know how to effectively use their available time in
diligent practice. Let us take a look at how to better manage our time:
If our life span is one hundred years old, how much leisure time is left over if we subtract our
youth and old age, the time spent in work, meals, and sleep. As a middle-aged person, there are only fifty
years left. Every day we need seven or eight hours sleep. That takes away one third of a day. The time
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needed for doing work and other chores amounts to another one third of a day. Then, there is time for
meals, day dreaming, going to the bathroom, and so forth. We do not really have any spare time left for
practice every day, do we? Therefore, it is extremely important to effectively utilize every possible minute
in our spiritual development. We should train ourselves to practice meditation in any place at any time.
We can do so in walking, resting, sitting, or lying down. It does not matter which Dharma Gateway that
we practice. It can be either the recitation of Buddha's Name, meditation, or recitation of a mantra.
Otherwise, it is not easy to set aside a chunk of free time to do meditation practice. Some say: "I am still
young. I need to have a successful career first, then I will seriously do the practice." Others say: "My
children are little. After they marry I will be free from my responsibilities, then I will take up the
meditation practice." Some others say: "I am a grand parent now. I need to help take care of my
grandchildren. They need someone to watch out for them!" Do we really have time to wait until we
become free? We surely understand that impermanence can happen to anyone at any time, don't we?
Life is short! We can not wait until we have a successful career; we can not wait until we have
fulfilled all responsibilities; and we cannot wait until we make enough money before we determine to
devotedly take up spiritual cultivation. There are always chores to attend to. When does a person really
have total freedom? The day a person will become totally free is the day the person dies. So, we must find
time to do the meditation practice. We must generate our Bodhichitta.
In taking up the spiritual path, we first need faith. Having unshakable faith we will comprehend
the insight of Buddha Dharma. After that we generate our Bodhichitta that we vow to become Buddha
ourselves, and to help others accomplishing the same goal. We then sincerely devote ourselves to
diligently practice the Way of the Bodhisattva. On the one hand, we seek the attainment of self-realization
by contemplating our Bhutatathata essence which is eternal, beyond appearance (birth) and disappearance
(death). On the other hand, we help other sentient beings to achieve enlightenment. This is the Dharma
Gateway of simultaneously fulfilling merits and wisdom. When both merits and wisdom are perfectly
fulfilled we actualize the perfect supreme enlightenment. Therefore, it does not matter whether one is a
lay person, a monk, a nun, an intellectual, a farmer, a businessman, a policeman, a soldier, etcetera; as
long as they generate the Bodhichitta and follow the five progressive steps, one will become a Buddha in
this life.
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47. APPEARANCE IS THE IMAGE OF MIND
To have a dignified appearance, a good fate, a great fortune and wealth, we must
cultivate Bodhichitta and conduct wholesome action in this life. By doing so, our
fortune, wealth and life span will naturally increase.
Human beings and all things in the universe vary in their appearances and characteristics. In
general, they can be divided into two categories: the different aspect, and the same aspect of appearances.
The different aspect of our appearances and complexions refers to the differences resulting from the
karmic retribution of past lives, and from the good or evil karma of this life. There is an old saying: "The
states of heart-mind of individuals vary as the expressions of their face." Although there are different
degrees of prettiness and ugliness, good and bad, there is the sameness of appearance in all sentient
beings. That is, all sentient beings have the identical Buddha nature, the Self-nature Buddha. All beings
intrinsically possess the same virtues, merits, and wisdom of Buddhas. All can become a Buddha.
Many people are extremely concerned about how they look. They would go through all the trouble
of having cosmetic surgery, a nose job, and so forth to improve their "images". The question is whether
the surgery can really fix the problem of concern or not. The answer is maybe not. The best bet is in fact
to take up spiritual practice in addition to taking good care of oneself both physically and mentally. A
practitioner will naturally become healthier and prettier and become a whole person as time progresses.
To be certain of that, one can take pictures at an interval of one year and then compare them. After three,
five, and ten years, there will be great changes in one's look, and one will look younger, radiant, gentle,
kind, and take on a peaceful, loving expression.
Our fate, be we rich or poor, also results from our previous accumulated karmas. According to the
Sutra of Causality: "If one wants to know the causes of previous lives, one simply looks at what one has
in this lifetime. If one wants to know what will happen to him or her in the future life, one simply reflects
upon what one has done in this life." In other words, our wealth, fortune, health conditions, career,
etcetera, of this life really result from the (good and negative) karmic retribution of past lives. Our future
fate will strongly depend on what we have done in this life. If we have done good deeds now, there will
be positive retribution in the future. However, it is important to note that the karmic retribution of this life
is not rigidly fixed, solely based on the past accumulated karmas. Why? Because, right now, we are
creating causes of karma that may modify or change the karmic forces set in motion from those past lives.
In this case, it is called the karmic retribution of this life.
If we take up spiritual practice, our fortune, wealth and life span will naturally increase. In contrast
to this, if we commit evil acts, our fortune, wealth and life span will naturally decrease. Some say: "The
life of a virtuous person appears to be always cut short!" I ask them: "Why?" It is a fact that there are
altruistic, good people who die unexpectedly because they were hit by lightning, shot by guns, were
involved in a serious car accident or natural disaster. Their deaths normally cause an irreplaceable impact
on whatever they did. Furthermore, the media will always pay attention to such events. As a result, people
tend to draw the above-mentioned superficial conclusion. The fact is that good people as well as bad
people can die either young or unexpectedly. It is not because a person is virtuous that his or her life is
short. Maybe if this person is not virtuous, he or she might die even earlier. No one really knows exactly
how long a person could live! Moreover, no one knows exactly how much karma had been committed in
the past lives. As far as we can see, the virtuous person has done great deeds in this life. But, we know
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nothing about what he or she had done in the past lives. It is thus possible that this virtuous person's death
at a young age results from retributions of past karma.
Every one of us has committed both wholesome and unwholesome actions in this life. The
retribution for wholesome actions will be good while that from unwholesome actions will be negative.
For example, let us take a person destined to have a life span of thirty years in this life because of his or
her past karma. Fortunately, he or she takes up spiritual cultivation. Not only does he or she generate the
supreme Bodhichitta, but also does great charitable acts, consequently his or her life span will naturally
increase. As another example, a person is destined to have a life span of seventy two years with good
fortune and wealth in this life because of his or her past good deeds. However, if he or she becomes a
gangster, mobster, or Mafioso who has done nothing but senseless killing, set fires, looted, etcetera,
undoubtedly this person's life span, fortune and wealth will substantially be decreased. Good karmic
dispositions come from doing good deeds. If one has not yet received the consequence of good karma, it
is because the time is not right, not because there is no karmic pay back.
We must believe the Law of Cause and Effect. Our appearance is the image of our mind-heart.
We have full control of our own fate and destiny. According to the Sutra of the Law of Causality: "To
have a dignified appearance in the next life, one needs to offer flowers on the altar of Buddhas in this
life." To be good looking, have great fortune and wealth, we must first generate Bodhichitta in this life,
conduct wholesome actions. Then, our fortune, wealth and life span will naturally increase. If we practice
the Way of the Bodhisattva life after life, we will naturally possess the quality of nobility as well as
fortune, wealth and wisdom.
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48. CHI CHANNELS AND SUBTLE DROPS
There are four stages in the opening of Chi channels of the whole body. Each stage is
further divided into three aspects. All the aspects are indicators of gradual spiritual
development of our body and mind.
The teachings of Tantric Buddhism emphasize the Nine Stages of Yoga which is closely related to
our physiological cultivation. Bodhidharma, the first Patriarch of the Chinese Zen School, also taught
"internal Kung Fu" and Chi-Kung in Shaolin Temple. The contents of the Mahayana Zengong teachings
include Eight Levels of Mind Development and Nine Levels of Physiological Cultivation. The first three
levels of the latter are all Chi-Kung practices that allow us to fully open and clear the Chi-channels of the
whole body. Through practicing the fourth and higher levels of the Physiological Cultivation, we can
transform the Chi energy into the mind energy and super mind energy, actualize the Dharmakaya, and
later attain the Buddhahood in this life.
There are four stages in the opening of the Chi channels of the whole body and each stage
contains three aspects. All these are measures and indicators of our gradual spiritual development of the
body and mind. The detailed descriptions are given below.
The beginning stage of Chi-Opening
The beginning Chi-Opening means the opening of the Chi channel in a particular or isolated area
of the body. The practices of the first and second levels of the Physiological Cultivation allow one to
achieve this stage of development. It can be categorized in three aspects.
The first aspect is Chi Sensations, in which one experiences the existence of Chi inside the body.
The feeling of such sensations are heat, numbness, coolness, or prickling, etcetera. For example, when
you raise hands, you feel numbness and prickling in the hands. Similarly, you may have the same feeling
in the feet when you raise them. When you place your mind in a specific area of the body, you feel Chi
energy flowing toward that area. Or, you feel vibration or trembling in a specific part of the body. These
experiences indicate the achieving of the first aspect of Chi-Opening, that is, the experience of Chi
Sensations.
The second aspect is Chi Movement. During meditation practices and/or dynamic exercises, one
will undoubtedly feel and experience different sensations such as body rotation from left to the right and
vice versa, moving forwards or backwards, moving left or right, or jumping up and down. These
experiential phenomena signify the aspect of Chi Movement. Experiencing Chi Movement requires
sufficient Chi energy in the Dan-Tien, reasonably opened and cleared Chi channels, and a relaxed body.
In other words, if one has not yet cultivated and strengthened the Dan-Tien, has not cleared the Chi
channels to a reasonable degree, or has not mastered the relaxation of the whole body, there will be no
Chi Movement. A question has often been asked: "How long does it take before the stage of Chi
Movement disappears ?" It all depends on the strength of Chi energy cultivated by each individual. Chi
Movement is the first indication that the Chi channels are in the process of being cleared and opened. By
combining practices of other supreme meditation methods, the Chi energy will gradually transform into
mind energy. As such, one will feel the whole body surrounded by a sphere of radiating Chi energy.
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Making further progress, the sphere of Chi energy will become ever pure and radiant and will naturally,
eventually expand and extend to encompass the whole universe.
There is another form of Chi Movement called "Spirit" Chi Movement. This not only involves the
body motion but also appears to be more inspirational. One may display different mudras or perform
exercise routines that were never consciously learned before. The mudras and exercise routines could be
manifested from the subconscious or the Alaya consciousness, that is, a recall of memory registered from
previous lives. Or, one may tap, strike or slap various areas of one's own body or others. Most often the
areas are acupuncture points. Thus, after the tap, strike, and slap which evidently promotes energy flow
and hence relieves stress, one thus feels relieved and relaxed, with very effective therapeutic results.
The Spirit Chi Movement can be further classified into Self-Spirit Chi Movement and OtherSpirit Chi Movement. The Self-Spirit Chi movement is a sign of the emerging activity of one's own
Dharmakaya. Although many movements are performed subconsciously, the person is vividly wakeful
and can stop the movement any time he or she wants. If the body movement or activity, however, cannot
be voluntarily controlled by the practitioner, then it is called Other-Spirit Chi Movement. This can often
be seen in spirit mediums who host "walk-ins". In this case the individual should request the performance
of "Exorcising Evil Spirits of the Great Wish-Fulfilling Palm" in order to cleanse the external spirit(s).
Otherwise, one may eventually develop psychological instability or suffer other deviation syndromes.
Furthermore, there is another type of strong Chi Movement called levitation. During the
meditation one may actually rise from the floor. It is like space walk, free from the gravitational pull.
There are two kinds of levitation: the vertical levitation and horizontal levitation. The former refers to the
rising from the floor and going back down to it again. The latter refers to the curved or parabolic motion.
With excess Chi energy and under extreme conditions one can then perform various levitations provided
the Chi energy has not yet been transformed into mind energy. It is to be noted that levitation does not
particularly benefit the physical well being.
The third aspect is the Movement of Chi energy along lines or channels. When a given Chi energy
channel is gradually opened up one will correspondingly feel the development of sensation along that
particular channel. The Chi can move along the Ren (the Conception or the front meridian) and the Du
(the Governor or the back meridian) channels, or part of the twelve regular and eight extra channels of the
body. As a result, one is clearly able to gradually experience heat, numbness, coolness, or prickling
sensations throughout a specific Chi energy channel instead of just in an isolated area.
The second stage of Chi-Opening
The second stage of Chi opening is also called the opening of the Ren and Du Channels. In the
Taoist school, their primary objective is the opening of the Ren and Du channels, that is, the microcosmic
orbit. In Buddhist terminology, it is called the front and back meridian channels. Today, it is not
surprising to see advertisements which claim that they can open up the microcosmic orbit for customers
in three months, in three days, or even in three minutes! Question has been raised as to the validity of such
a claim. In principle, this is possible provided that both parties meet certain requirements. For example, if
a person has never practiced any styles of Chi-Kung, does not have sufficient Chi energy in the Dan-Tien,
and has never visualized Chi energy circulating around the microcosmic orbit, then it is clear that this
person's Ren and Du channels will not readily open by receiving Chi channeling or empowerment from a
realized master. It is possible that the person may experience the "skin clearance" which refers to sensing
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Chi energy moving on the skin surface. The Ren and Du channels are not really cleared and opened.
However, if a person has practiced Chi-Kung, has strong Chi energy in the Dan-Tien, and knows how to
visualize Chi energy circulation, then it is very possible that his or her microcosmic orbit can be opened in
a few minutes with the Chi channeling and blessing from a powerful master.
There are three aspects in the second stage of Chi-Opening, namely, the skin clearance, spinal
column clearance, and spontaneous circulation. As just mentioned, the skin clearance refers to the feeling
of Chi moving on the skin level. If the Chi can penetrate and travel inside the spinal column by means of
mind control, one can then feel apparent sensations of heat, cold or numbness circulating along the Ren
and Du channels. The opening of the microcosmic orbit means that the Chi energy freely flows along the
Du channel from the tail bone of the spine up to the crown point (chakra), then goes down along the Ren
channel through Dan-Tien, Hui-Yin point (the secret chakra) and back to the tail bone. By applying one's
mental power to direct the flow of Chi energy and if the Chi energy truly, freely flows in microcosmic
orbit, then one has achieved the second aspect of the second stage of Chi-Opening.
During meditation (either in walking, sitting, or lying down) and when the body is relaxed, one
can declare that the Ren and Du channels are truly opened if Chi energy automatically circulates the
microcosmic orbit without any mental manipulation. Many students asked me: "Master, is it possible that
the Chi energy automatically circulates itself around the Microcosmic Orbit just before waking up?" Yes,
that is very possible. Many people may not be aware of the automatic circulation phenomena. The most
efficient time in recovering our vital energy in a day is obviously during the sleeping state. We get
rejuvenated, fully charged with vital energy, before we wake up from a good nights rest. After achieving
full circulation of the Chi energy in Microcosmic Orbit, the Chi energy will automatically circulate day
and night by itself. However, one may not be able to recognize the automatic Chi circulation in more
advanced stages. This can be understood by picturing the Microcosmic Orbit as a closed water pipeline. If
the pipeline is partially blocked or if the pipeline has not yet filled with water, it is easy to detect the flow
of water. However, if the pipeline is fully cleared without any blockage and is filled up with smooth,
slowly circulating water, it is hard to know whether there is water circulation or not. So, it is not
surprising to learn that sometimes one does not even know that his or her Microcosmic Orbit has fully
opened and cleared.
Taoism mainly stresses the opening of the Microcosmic and Macrocosmic Orbits. A Mahayana
Zengong practitioner does not need to specially visualize and practice the Chi circulation in these Orbits
and does not need Grand Master's help to completely open them. Our first, second and third levels of
dynamic Zen meditation allow us to fully open the microcosmic as well as the Macrocosmic Orbits. This
is because we offer a sitting meditation of "Unifying Yin-Yang in Samadhi" and dynamic Zen meditation
such as the "Unity of Body and Mind", "Emptiness is Form", "Shaking Off the Sense Faculties and Sense
Objects", "The Nine Turnings of Breathing Techniques", and so forth. After sufficiently strengthening the
Chi energy, one's Microcosmic and Macrocosmic Orbits will naturally be opened. This is the achievement
of the third Stage Chi-Opening, that is, all Chi channels and chakras throughout the body are fully opened
and cleared.
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49. SIX PRECAUTIONS IN CHI PRACTICES
In the process of achieving the full Chi-opening of the whole body and attaining the
meditation state of mind-body emptiness, there are six precautions for which we should
watch and pay attention.
Although Chi-Kung practice is only a complementary means in the Mahayana Zengong teaching,
the practice of it is extremely important in order to attain the state of mind-body emptiness. Without fully
opened Chi channels you are unlikely to realize certain meditation states, especially the emptiness of the
body. When there is blockage in the Chi and/or blood circulation there will naturally be pain, aches,
soreness, numbness, bloating, etcetera. As a result, it is difficult to achieve the emptiness of body.
Consequently, it is not possible to experience the emptiness of the mind. Under such conditions it is hard
to attain mind awakening, let alone actualize enlightenment.
Buddha Shakyamuni was very good in martial arts. In fact, he was a champion in a martial arts
competition. Many earlier masters, for example Bodhidharma, taught not only Buddha Dharma but also
internal Kung Fu and Chi-Kung. That is why the martial arts of Shaolin Temple are well known. Tantric
Buddhism also stresses the practices of Chi (wind), channels (chakras), and subtle drops. When one
masters these practices, his or her Chi channels throughout the body become fully opened. With a
balanced Chi and peace of mind, it is naturally easier to enter into the deep meditation state of mind-body
emptiness. Consequently, the Chi energy will smoothly transform into the mind energy whence the
actualization of Dharmakaya is within one's reach.
In the processes of achieving full Chi-opening of the whole body and attaining the meditation
state of mind-body emptiness, there are six precautions which we should watch for in order to avoid any
possible deviation syndromes. If we know the potential deviations beforehand, we can prevent them from
happening. However, if we do encounter one of the deviation syndromes we can recognize and identify it
in the earliest possible stage and then take proper means to correct it. That way, we can reduce the
potential obstacles and hindrances to a minimum. The six precautions are: the leakage of Chi energy, the
dispersion of Chi energy, the adversity and aberration of Chi energy, the accumulation of Chi energy in
the head, the blockage of Chi energy, and the weakening of Chi energy. I shall discuss each of them
below.
Leakage of Chi Energy
A practitioner will normally feel energetic after taking up diligent practice of Chi-Kung and
meditation. Otherwise, one should take a close look at the daily activities which may cause the leakage of
Chi energy.
First, talking too much. Every one, except a mute, has to engage in conversation in daily life. By
the end of the day a teacher, for example, can be very exhausted because he or she has to talk in classes
for many hours. It requires energy to talk. Knowing this one should minimize the unnecessary gossip,
especially during the Seven-Day Zen Retreat. Keeping silent as much as possible can allow one to stay
focused, have a calm mind and also conserve Chi energy. One thus maintains a physical state full of vital
Chi energy and a mental state of wakefulness and clarity.
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Second, excessive work or excessive physical exercises. Many of the modern day's sicknesses
result from lack of physical work and/or physical exercise. On the other extreme, too much physical work
and/or excessive physical exercise would drain much of the vital Chi energies. Unless they are quickly,
properly replenished, harmful consequences to one's health can happen.
Third, having too much worries or stress. Today's working environments and conditions demand
more use of mind energy rather than physical energy. It needs energy to give rise to a conceptual thought
which carries the characteristics of electromagnetic waves. One can become nervous or mentally weak if
one has too much thinking, worry, and stress. That is why during the Seven-Day Zen Retreat, it is
important to let go of worry and any arisen conceptual thought and to stop thinking, considering, and
analyzing things. One thus preserves the bountiful Chi and subtle energies. Hence, it is easier to enter the
deep meditation state and attain realization.
Fourth, using too much Chi energy for healing others. Most of the Chi-Kung masters in Taiwan
and Mainland China use their own Chi energy in healing. That requires the use of their vital Chi energy
which may not be easy to immediately replenish and rejuvenate. The Chi energy can be effectively used in
healing sicknesses related to physical fatigue, weakness, blockage of Chi channels, and so forth. In
Mainland China, there are Chi-Kung clinics in almost every hospital. Patients that do not have any
beneficial result from Western and Traditional Chinese medical treatments are sent to the Chi-Kung
Clinic. There are many terminally ill patients who went to mainland China seeking Chi-Kung healing.
The most effective way to heal serious disease is the use of mind energy, that is, the inconceivable mind
power. In addition to the effectiveness of this treatment, the healer can preserve his or her energy. If a
healer can unify his or her mind energy with that of the universe, the healer will not lose any of his or her
own energy. Furthermore, he or she can heal sickness caused by external spirits.
Fifth, exerting too hard during the bowel movement and urination. Average people are not
concerned about the waste of energy involved in the bowel movement and urination. Taoists exercise
strict control of these activities during the period of "Building the Foundation in a Hundred Days". The
first thing they do after getting up from the bed in the morning is Chi-Kung practice rather than going to
the bathroom. In doing so they have the full vital Chi energy available for Chi-Kung practices. Otherwise,
they would weaken their energy level after going to the bathroom. In contrast to this, Buddhist practice
mainly emphasizes the aspect of mind development. There is no need to control the bowel movement and
urination, but just take it easy!
Finally, having excessive sexual activities. To a beginner, it is necessary to exercise self-control of
the sexual activities in order to maintain a full level of vital Chi energy. To a Buddhist practitioner the
sexual desires and activities naturally reduce as the practice takes hold. For example, one is totally free
from sexual desires when he or she achieves the Nine Dhyana Stages or the samadhi beyond sensation
and thought. Practitioners who have not yet actualized meditation states beyond the Dhyana Stages of the
Desire Realm will still have desires for sex and food and drink. Those who have attained the first
throughout the fourth Dhyana Heavens no longer desire sex and food and drink as long as they remain in
meditation. If we always rest in samadhi, our mind and body will go through natural transformation,
thereby the sexual desire will gradually diminish. When we actualize the meditation stages above the First
Bhumi level of the Bodhisattva path we are completely liberated from the attachment of sex. Therefore,
the Buddhist approach takes the natural course depending on the progress made in our practices.
Taoists place strong emphasis on Chi-Kung practice. The strict "Building a Foundation in a
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Hundred Days" is designed for the purpose of transforming sexual energy to Chi energy, followed by
transforming Chi energy to the intangible subtle body (Soul), and finally transforming the intangible body
to emptiness. During the hundred days sexual activity is strictly forbidden in order to maintain the full,
vital Chi energy level so that sainthood becomes attainable.
Here, if the sexual energy is transformed to Chi energy, then the sexual desire diminishes when
one is full of sexual energy. The desire for food diminishes when one is full of Chi energy. The Chi
energy then transforms into the intangible subtle body (Soul). The desire for sleep diminishes when one
fully achieves the intangible subtle body. One actualizes the Dharmakaya when his or her intangible
subtle body embraces space, the state of emptiness. As such, the Buddha nature fully reveals its purity and
radiance and pervades the whole Dharmadhatu. In other words, one regains the original face of Tathagata.
So, the sainthood of Taoism is equivalent to the attainment of mind awakening and enlightenment in
Buddhism. To achieve this, Taoists start out by severing sexual desire and transforming the sexual energy
to the Chi energy.
Diffusion of Chi Energy
As discussed in the previous section, we must have full vital Chi energy in order to attain high
level meditation. The diffusion of Chi energy will lead one into the state of mental dullness. Thus, when
one faces unusual events or abnormal conditions in the daily life, one may not be able to maintain the
same level of vitality required for achieving the meditation state of mind-body emptiness. What are the
causes of the diffusion of Chi energy?
First, the lack of sleep. The need for sleep naturally decreases after taking up Zen meditation. A
reduction of one to two hours sleeping time is fairly common among our students who have been
practicing the Mahayana Zengong for about one year. This is because one learns the abdominal breathing
technique. Mastering the technique one can breath efficiently to take in sufficient oxygen either awake or
during sleep. Besides that, the Chi channels of the whole body are also clearing up. Thus, it becomes
easier to replenish the vital energy and hence more readily recover from physical fatigue. When one is full
of energy there is no need for long hours of sleep or rest. It should be noted that in the beginning stage of
taking up meditation practice, one might even feel more tired than before. No alarm is necessary as, in the
process of clearing and opening the Chi channels of the body, the negative Chi, Chuo-Chi, and sick Chi
energy are being expelled from the body resulting in a feeling of drowsiness. That is why some of the
beginners easily fall asleep during meditation. Of course, if one is short of sleep for a persistent period of
time, he or she will fall asleep in meditation. If this is the case, it is best to rest fully and then do the
meditation practice. Only if one is energetic and full of vital Chi energy can one enter into a deep
meditation state of mind-body emptiness.
Second, the lack of proper nutrition. It is important to have a balanced nutrition. How can a
hungry, average person be full of energy? It is clear that one's health will become an obstacle with long
term nutritional deficiency. However, for a seasoned practitioner the amount of their food intake may in
fact decrease because they are always energetic, full of energy, and do not feel hungry.
Many Buddhists are vegetarian. There are always concerns that vegetarians may experience
nutritional deficiency. As a matter of fact, that is not true, especially today. In Taiwan, there are many
vegetarian restaurants that commonly provide tens, if not hundreds, of varieties of vegetables, fruits, and
nuts. Further, there are many cases where practitioners have been on long term (more than thirty years)
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diets of vegetables with very limited varieties. They appear to be in good health. So, who become victims
of malnutrition? Because of circumstances, a vegetarian tries to eat vegetables from non-vegetarian
dishes. In other words, the vegetarian has to share vegetables with other non-vegetarians but does not
share the provisions of meat. It is quite normal that there will not be enough portions and varieties of
vegetables in a non-vegetarian menu.
Third, overly exerted or overly burdened. During the processes of learning and practicing
meditation it is important not to overly exert or carry heavy loads beyond one's ability. The result of doing
so can consume a great deal of vital Chi energy. The meditation power can be significantly affected by
insufficient Chi energy.
Finally, quit practicing Chi-Kung. A devoted Chi-Kung practitioner would normally practice at
least one to two hours a day even when they get as old as ninety. However, when a devoted practitioner
stops practicing Chi-Kung for three to five months, then he or she may find a diffusion of Chi energy.
This is easy to understand because the daily practice allows one to balance and maintain a specific energy
level. After quitting meditation practice for an extended period of time, the amount of energy absorbed
through Chi-Kung practice clearly lessens. However, if he or she still requires the usual amount of energy
in order to maintain the regular activities, then there will not be enough energy to balance it resulting in
the diffusion of Chi energy. Under such circumstances, one naturally feels exhausted.
Adversity and Aberration of Chi Energy
The adversity of Chi energy is also called aberration of Chi energy. All Chi-Kung practices, be it
the Taoist or Buddhist style, aim to firstly open Chi channels of the whole body. In the beginning phase of
energy cultivation it always involves placing the mind in the Dan-Tien area in order to awaken the Chi
energy. Then, there is the visualization of Chi energy circulating around the Microcosmic Orbit. It is
important to avoid misdirecting the flow of Chi energy in the Du Channel where the Chi energy flows
upwards rather than downwards. Furthermore, it is important to avoid practicing two or more different
types of Chi-Kung in a given session, for example, two very different styles of martial arts. Otherwise, if
the two types of Chi-Kung do not match the flow of Chi energy, they may cause adversity and aberration.
Consequently, one may experience difficulty in meditation, let alone attaining the state of mind-body
emptiness.
Accumulation of Chi Energy in the Head
When one overdoes Chi-Kung practice or when there is improper Chi movement occurring during
meditation, one will experience headache and/or bloating in the head. It is all right to have the feeling of
warmth, soothing, numbness, or prickling in the head either during or after meditation sessions. These
feelings result from strengthening the Chi energy which in turn is opening and clearing up the channels in
the head. The Chi channels in the head are normally quite subtle. However, it is not good to get a
headache. Three possible causes for that are discussed below.
First, practicing Chi-Kung too quickly and too drastically. There are many impatient people who
want to master Chi-Kung practices overnight. Thus, they practice hour after hour without break, or overly
exert themselves. For example, there are Chi-Kung practices which involve gentle body slapping with a
bundle of sticks. Sometimes, people go to the extreme of using steel bundles "hitting" the body with
strong force. That would cause blood pressure to rise resulting in headache or serious head bloating.
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Second, practicing Chi-Kung for too long in a given session. In contrast to the above case, there
are people who go slow and easy in their Chi-Kung practices. However, they practice for too long. That is
not good either. As an example, there was a person who practiced more than six hours every day. After
practicing Chi-Kung for more than two months the person's nose started bleeding, an event which had
never happened to him before, during his whole life. Another example, a person practiced the
visualization of Chi energy circulating around the microcosmic orbit more than four hours a day. Finally,
he felt his whole body became very tense, his teeth tightly clinched, and his temper was easily lost. All
these deviation syndromes result from practicing too long. It is always good to use common sense.
Third, visualizing, focusing, and/or concentrating the Chi too strongly on the head. It is a rule of
thumb that one should not improperly visualize Chi energy in the head. This is especially true for
beginners or for those whose Chi channels in the head have serious blockage. Otherwise, Chi energy
could rush to the head and cause a headache. As an example, a student came to Mahayana Zengong
seeking help because he suffered a headache for four years. In another school he was instructed to
concentrate his mind in the crown chakra in a specific style of Kung Fu practice. After practicing for half
a year he had the unbearable headache even after quitting that practice totally. So, I taught him the method
of Dissipation of Chi Energy. After practicing that for more than two months his headache was relieved
and eventually disappeared.
It is important to keep in mind that in the Visualization of Buddha Images, for example,
visualizing Avalokitesvara above our head, the time should not be too long. Otherwise, the Chi energy
would rush and remain in the head. Similarly, when one places his or her mind in the "Third eye" or the
upper chest, the visualization time should not be too long either, unless, one knows how to guide the Chi
energy to go to the ground.
What should one do if the Chi energy has accumulated in the head? One should hold both palms
apart and place them in front of the head. It does not matter whether standing or sitting. One then breathes
naturally and slowly moves both palms downward along the body, and simultaneously visualizes that the
energy of the whole body dissipates from the head through both feet down to the ground. Do this practice
several times or for several minutes until the bloating feeling in the head dissipates. This is the method of
Dissipation of Chi Energy which is very effective in relieving headache. However, to heal chronic
headaches it is important to find the cause(s) and then find appropriate solutions for it.
Blockage of Chi Energy
In the process of opening up the Chi channels of the whole body and in the cultivation of Chi,
channels and subtle drops, there are areas in the body that may block the flow of Chi energy. There are
three possible causes.
First, suffering a heavy burden for a long time. This can happen if one sleeps on uneven surfaces
like a sofa, a striped chair or bed, and so forth. Or, if one carries a heavy load for an extended period of
time. All these can cause the free flow of blood as well as Chi energy.
Second, insufficient flow of the vital Chi energy through a wounded or surgical area. As ChiKung and meditation practices take hold and the Chi energy in the Dan-Tien begins strengthening, the
Chi energy gradually works on the opening of Chi channels of the whole body. In doing so, the Chi will
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find it difficult to flow through the previously wounded or surgical area(s). As a result of the blockage,
there will naturally be feelings of either soreness, pain, aches, numbness, or bloating. These are
encouraging signs of gaining the strength of Chi energy. With continuing practice the blockage will
eventually be cleared and therefore the Chi channel(s) will open. The wounded or surgical area(s) become
rejuvenated, completely healed again.
Third, inadequate flow of vital Chi energy through the Chi channels, knots, or chakras. Instead of
Chi blockage by the wounded or surgical area discussed above, it is the knot(s) or chakra(s) in the Chi
channels that block the free flow of Chi energy. Once the blocked knot(s) or chakra(s) are opened, so are
the Chi channels of the whole body.
Weakening of Chi Energy
A weakening of Chi energy means that a person is physically weak or sick. There are two reasons
for this to happen. First, it results from a long term leaking of Chi energy like those discussed in the
Leakage of Chi Energy. Second, it results from a long term diffusing of Chi energy as discussed in the
Diffusion of Chi energy.
What does one do when one becomes sick? There is the old saying: "To improve one's health it is
better to have balanced nutrition (diet) instead of taking medication. It is better yet to cultivate Chi energy
instead of having good nutrition only. It is even better to achieve peace of mind instead of cultivating Chi
energy only. It is best to have an enlightened mind which is beyond peace of mind." The first statement
of this old saying is quite obvious. When one got sick, he or she had to see medical doctors who would
normally give a prescription. It is well known that many medicines have strong side effects. Medicine
does help cure sicknesses but has the potential of damaging organs such as the kidneys, liver, and so forth.
So, one takes medication only when it is absolutely necessary. To a nutritionist the best medicine is
indeed a balanced diet. The average middle age person typically develops certain eating habits. They eat a
lot of their favored food and stay away from those they do not like. After a period of time they have
malnutrition. The job of a dietitian is to help them balance their diet and nutrition and hence improve their
health.
To Chi-Kung practitioners, it is better to cultivate Chi energy rather than having good nutrition
only. As has been extensively discussed, the practice of Chi-Kung allows one to strengthen the vital Chi
energy, open and clear Chi channels of the whole body, and absorb cosmic and Buddha's energies. One
can then maintain a healthy body with plenty of sexual, Chi, and spiritual energies if he or she constantly
practices Chi-Kung and meditation.
To a practitioner seeking the attainment of enlightenment, he or she would stress that it is even
better to achieve peace of mind instead of cultivating Chi energy only. How does one achieve peace of
mind? There are different practices such as recitation of the Buddha Name, chanting of mantra,
meditation, practice of generosity, etcetera. In reciting the Buddha Name one can focus the conscious
mind and be free from wandering and conceptual thoughts and distraction. Chanting mantra can allow
one to receive blessings from the Buddhas and Bodhisattvas and relieve one from karmic obscuration and
hindrance. Cultivation of an altruistic attitude permits one to accumulate blessings and good fortune. If
one further dedicates blessings and good fortune to other beings, his or her karmic retribution and karmic
forces can consequently be effectively eliminated. When one becomes free from negative karma, he or
she naturally embraces a pure mind-body, a peace of mind.
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Finally, what is meant by "It is best to have an enlightened mind which is beyond peace of mind."
Zen meditation is the supreme teaching for seeking the attainment of mind awakening and enlightenment.
When one attains the meditation state of mind-body emptiness, his or her Chi energy and mind energy
dissolves into the boundless light of all Buddhas and Bodhisattvas. In other words, when one unifies with
the Buddha and Bodhisattva as one inseparable entity, the whole energy of the universe, the Dharmadhatu
also unifies with his or her energy. The universal energy is his or her energy and vice versa. The
practitioner is the universe and the universe is the practitioner. The pure, radiant limitless light energy and
his or her energy become indivisible. So, all the negative Chuo-Chi and sick Chi energies and negative
karma spontaneously evaporate into emptiness. That is why it is best to attain an enlightened mind.
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50. VEGETARIAN FOOD AND MEDITATION PRACTICE
There are many advantages in eating vegetarian food. In general, vegetarians have a
healthy body and a long life span; look young and rejuvenated; become wise; will not
encounter unexpected death and robbery; will not suffer from negative retribution; and
will ever increase their loving kindness and compassion.
Is it necessary that the earnest practitioners to become vegetarians? Most people, especially
Buddhists, in Taiwan think that it is necessary to become vegetarians. But, this is not the case in India, the
cradle of Buddhism, and in countries following Theravada Buddhism (the Southern Buddhism) like Sri
Lanka, Burma, Vietnam, Cambodia, and Thailand. Monks, nuns, and practitioners alike in these countries
are not necessarily vegetarians. Once, in Burma I saw monks eat what was offered to them. On another
occasion, I went to a Buddhist Temple in Thailand to request Buddhist relics. It was noontime; their food
included meat, fish and vegetables. Similarly, in Japan and Korea, two of the countries following
Mahayana Buddhism (the Northern Buddhism), both the ordained monks and practitioners do not abstain
from meat. However, in Mainland China and Taiwan, abstinence from meat is highly encouraged and
emphasized. Monks and nuns are strict vegetarians. Most of their followers are too.
So, is it a must to be on a pure vegetarian diet or not? There are numerous discussions within
different Buddhist sects. Most of the Acharyas of Tantric Buddhism are not vegetarian. Within Tantric
Buddhism there are indeed vegetarians, but only a small percentage. Some people think that vegetables
are scarce in the highlands of Northern India and Nepal. They have to eat what is available. That is why
they eat meat. Although they left their homeland and came into different parts of the world where
vegetables are bountiful, they still preserve their cultural traditions, including a meat diet. Therefore, to
get to the bottom of this question, let us explore.
The Advantages of Vegetarian Food
In many Sutras, Buddha Shakyamuni expounded the faults and merits for being a vegetarian or a
non-vegetarian. The advantages for taking vegetarian food are: (1) vegetarians have a healthy body and a
long life span; (2) vegetarians look young and rejuvenated; (3) vegetarians improve their wisdom; (4)
vegetarians will not encounter unexpected death; (5) vegetarians will not suffer from negative retribution;
and (6) vegetarians will ever increase their loving kindness and compassion.
Why do vegetarians have a healthy body and a long life span? Because of the food intake,
vegetarians have less urea content in the blood stream and Chuo-Chi in the body. When an animal is
being killed or slaughtered the animal is always subjected to extreme emotions of terror, fear, anger, and
hatred. Consequently, their body will naturally secrete toxic chemicals into their blood streams as well as
the flesh. When humans consume their flesh and blood, they take in the toxins too. The intakes of toxic
chemicals are causes for the various diseases including cancers. It is clear that vegetarians will not have
eaten toxic chemicals from slaughtered animals. The blood streams of vegetarians are thus obviously
cleaner than those of non-vegetarians. This is the reason why vegetarians have longer life spans. Why do
vegetarians look young and rejuvenated? As mentioned above, vegetarians are free from the intakes of
toxins; they thus become radiant, full of sexual, Chi, and spiritual energies. They therefore remain
energetic and young looking. So, vegetarian food can prevent one from getting old.
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How could vegetarians improve their wisdom? There is scientific evidence that vegetarians have
better memory, understanding and creative powers than average people. Vegetarians are further free from
the karmic forces of terror and hatred from the dying animals. Without the physical toxins and karmic
obstacles and hindrances, vegetarians more easily become intelligent and wise compared to nonvegetarians.
Why do vegetarians not encounter unexpected death? Any animal was once, at least, a human
being in a previous life. Animals are born as animals in this life because they committed heavy negative
karmas of desire, anger, and ignorance in a past life. Because of their deluded ignorance they carry with
them the hatred of being killed and want to get revenge. From life to life, even when reborn as a human
being or beings of other realms, that hatred is always imbedded in their consciousness. Vegetarians do not
consume meat from any living beings and hence are not responsible for taking their lives. They thus will
not encounter unexpected death due to karmic retribution from killed beings. For example, there are many
accidents, including car accidents, that were caused by the revenging debtor(s). Vegetarians did not and
do not kill other beings, consequently they do not and will not suffer unexpected death and negative
retribution.
Why do vegetarians always increase their loving kindness and compassion? "Having seen them
alive, the wise man can not bear to see them die; having heard their dying cries, the wise man can not bear
to eat their flesh." A practitioner needs to generate Bodhichitta, to cultivate loving kindness and
unconditional compassion. As such, practitioners stay away from killing any living beings. This is why
practitioners should become vegetarians, especially Buddhists.
The open ended revenge
Buddha Shakyamuni stressed the importance of a vegetarian diet during the process of his
spiritual development and his whole preaching career. There are repeated teachings in the Sutras that say
strictly observing a vegetarian diet could prevent war between countries and would allow individuals to
be free from unexpected death and accident. King Lazuli led his troops successfully, invading and
defeating the Shakyan clan of which Buddha Shakyamuni was a clan member. For the sake of saving the
Shakyan clan from being completely eliminated, Mahamaudgalyayana put 500 persons of the Shakyan
clan in a giant magic bowl and kept it in Heaven, a safe place. After the war was over,
Mahamaudgalyayana took back the bowl and opened it to find that the 500 Shakyas had already turned
into blood. Mahamaudgalyayana asked Buddha what happened. Buddha explained to him that King
Lazuli was a big fish in his past life. The big fish came to a fishing village and was caught by the villagers
who were the Shakyan clan in this life. The villagers enjoyed the meat of the fish. At that time Buddha
Shakyamuni was just a boy. He did not eat the fish meat, yet he used a club to hit the fish in the head three
times. Although in this life Buddha Shakyamuni was exempted from being killed by King Lazuli, he
indeed had an unbearable headache for three days. This story tells us that an evil act committed in a past
life will come to fruition in a future life.
For enlightened beings or Bodhisattvas who have achieved the stage of non-differentiation, nonduality, they may indifferently eat any kinds of food, vegetarian or non-vegetarian food alike. In this case,
the slaughtered beings will not harbor any hatred because they will be naturally delivered to the Pureland
of Ultimate Bliss. However, it is not so for those have not yet attained enlightenment. Every time, an
enlightening practitioner, be it a Bodhisattva or a commoner, consumes meat he or she will have to pay
back the debt in the future. That is the Law of Causality.
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Non-vegetarians cut off the root of loving compassion
According to the Parinirvana Sutra, Kashyapa asked Buddha: "Why does Tathagata not want to
even hear words about eating meat?"
Buddha replied: "Those who eat meat lose the pious root for the cultivation of loving compassion."
Kashyapa asked further: "Why could the children of Buddha eat the three kinds or nine kinds of "pure
meat" before, but not now?" The three kinds of pure meat are (1) the meat that one will not consume if he
or she witnesses the living creatures being killed, (2) the meat that one will not consume if he or she hears
about the killing, and (3) the meat that one will not consume if the living creatures are killed specifically
for oneself. Seeing the terror and the brutality of killing, hearing the dying cries, and knowing the karmic
consequences of killing, one will not eat the meat. In contrast to the above situations, it is then called
"pure meat".
Buddha answered: "That was the progressive steps of teaching. In the beginning it is very difficult to ask
each of you to abandon the age-old tradition and habit of eating meat. Now, you know the true meaning
and its cause and effect. Now, you should cut off meat intakes and become a vegetarian immediately."
Therefore, in the Parinirvana Sutra, Buddha Shakyamuni said to his disciples that they should not eat
meat any more.
In the Shurangama Sutra, Buddha Shakyamuni expounded on the issue of vegetarian food. As an
example, a person consumes lambs. After death the lambs are reborn as human beings who take revenge
by killing their debtor(s). Their debtor(s) dies and then is reborn as human again. Thus, the vicious cycle
of eating and killing each other goes on without ending. It is very possible that we have been going
through unending cycles since the beginningless time. In other words, all beings in the Animal Realm
resulted from their karma and sins committed in past lives. In this life they are the meat on the dinner
table and that could be their way of paying back debts. However, if that is not the case, one will owe them
dearly and will have to pay them back in the future. So, when is the end of this vicious cycle? It is indeed
very difficult to transcend the cycle of birth and death! Buddha expounded further that a non-vegetarian
Buddhist was no more than a Maharaksha although he or she might have attained samadhi. That is, he or
she is no different from Asuras or Maras. The retribution is reborn in the suffering sea of birth and death.
The retribution will be even worse for non-Buddhists. With unending cycles of killing, being killed,
eating others and being eaten by others, is there an end to this forever entrapped cycle? It is obviously
hopeless for the parties involved to transcend the Three Realms.
In the Brahman-Net Sutra, Buddha preached that Buddhists should never take any kinds of meat.
Otherwise, their unconditioned loving compassion would be cut off, and the seed of their Buddha nature
would be totally destroyed. Living beings are not only being killed but also being eaten up. What a
tragedy! Can one imagine the suffering involved? The taste of the meat, or anything for that matter, only
lasts while it is in the mouth. After it is swallowed where does the taste go? In the name of nutrition,
humans kill to live and for enjoyment. They sacrifice other beings for selfish reasons. Therefore, a
Mahayana Bodhisattva should not eat flesh and drink blood of other beings.
Eradicating the habit of eating meat and pursuing the joy of Dharma
In the Lankavatara Sutra, Da-Hui Bodhisattva asked Buddha: "Worldly Honored! Please explain
to us the merit and faults for not eating meat. Only Bodhisattva Mahasattvas and I fully understand the
true meaning of it, could we teach the present and future non-vegetarians the merit of being vegetarians.
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That way could we teach them how to eradicate the habitual joy of eating meat and pursue the true joy of
Dharma. That way could we inspire them to generate the Bodhichitta so that all beings will love each
other like loving their own children. Finally, we could lead them to realize the abode of Bodhisattva and
attain the perfect supreme enlightenment."
In reply to Da-Hui Bodhisattva, Buddha Shakyamuni expounded: "There are countless
connections among all sentient beings. As a Bodhisattva, one should always have an altruistic attitude and
unconditional loving compassion toward all beings, let alone not eating their flesh and drinking their
blood. Da-Hui! Since the beginningless time, all sentient beings have been continually re-incarnated
through the unending cycles of birth and death. Because of the accumulated numerous karmas, all sentient
beings have at least once been our parents, brothers and sisters, descendants, relatives, friends,
housekeepers, and so on. Now, in this life they have acquired the bodily form of an animal. How can you
eat it?"
Buddha in the Lankavatara Sutra repeatedly elaborated that one should not consume meat by
saying:
"All Rakshasa, Rakshashi, Yakshas and so forth hearing what I have just said would immediately cut off
their habits of eating meat, not to mention those who are seeking spiritual development."
"Da-Hui! Bodhisattva Mahasattvas visualize all sentient beings as their kin. So much so that they even
visualize that all beings are their precious, dear sons and daughters. Therefore, they do not eat them."
"Da-Hui! The bodies of those meat eaters give out bad smells. Sages and pious men and women stay far
away from those smelly persons. So, Bodhisattvas should not eat meat."
"Da-Hui! The sages and saints have never eaten meat. So, Bodhisattvas should not eat meat."
"Da-Hui! Should my disciples eat meat, people would laugh and scorn my teachings by saying those
Shramana (practitioners who renounced worldly family) practice to seek freedom from desirous
attachment. Now they are no different from the vicious, hungry animals. They stuff their bellies with
bloody flesh and walk among the scared beings in this world. All these in fact truly violate the goal of
spiritual practice and that is not what Shramana should do. Bodhisattvas should cultivate loving
compassion and should serve and protect all beings. So, Bodhisattvas should not eat meat."
"Da-Hui! Those pious men and women who either practice equanimity, cultivate loving compassion,
recite mantra, seek liberation, or follow and pursue the Mahayana Path, will encounter numerous
obstacles and hindrances and will not attain any spiritual achievement if they are non-vegetarians.
Therefore, Bodhisattvas should not eat meats because they set out to attain enlightenment themselves and
also help others to achieve the same goal."
"Da-Hui! Those who eat meat suffer from bad smell, being isolated from the gods and goddesses, with
increasing chances of contracting diseases. Meats are not tasty and not clean either. Meat eating causes
much evil conduct and defeats all good merits and virtue. All sages and saints abandon the habit of eating
meats. How could I permit my disciples to eat meat? If there is one person who says that I give
permission to eat meat, then, this person is really a slanderer!'
"Da-Hui! The faults committed by non-vegetarians are too numerous to mention. If they would abandon
the habit, immeasurable merits will be accumulated. Those commoners and unwise people do not
understand the possible faults caused by meat intakes. Thus, I have expounded and stressed again and
again that one should not eat meat."
Therefore, as practitioners, we seek to attain mind awakening and enlightenment, to transcend the
Three Realms and go beyond the unending cycles of rebirth. It is best not to eat meat. We all should
become vegetarians. Without the negative consequences of eating meats, the possible obstacles and
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hindrances for our spiritual development can be reduced to a minimum. Hence, it will become easier for
us to attain full liberation and reach Nirvana.
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51. SAMADHI OF MEDITATION
Meditation practices allow us to cultivate and strengthen our Chi energy and permit us
to become energetic. Meditation can rejuvenate and prevent aging, improve health and
prevent sickness and cancers, and increase life span. Meditation practice allows us to
unlock our innate wisdom.
Meditation practice is the supreme teaching handed down by Buddha Shakyamuni. The teaching
of the Zen School directly points to the true nature of mind and seeing the Self-nature to become a
Buddha. The profound teaching allows sentient beings to spontaneously attain mind awakening and
enlightenment, liberate from the cycle of rebirth, and transcend the Three Realms.
The Purpose of Meditation
The purpose of meditation is twofold. For the supra-mundane purpose we want to regain the
original true face of Tathagata, attain mind awakening and enlightenment and transcend the Three Realms
and go beyond the cycle of birth and death. For the mundane purpose we want to rejuvenate and prevent
aging. There are numerous living proofs that this is true because the metabolism drastically slows down in
a meditation state. The metabolism becomes very minute when we enter the meditation state of mindbody emptiness. The slower the metabolism the slower the aging processes, that is, the longer the life
span. This is why meditation can improve health and prevent sickness, rejuvenate and prevent aging. In
addition to this, meditation practice can allow us to strengthen our Chi and vital energies and hence open
and clear all Chi channels of the whole body. We remain energetic by working all day long. Even if we
feel tired we can expediently recover our stamina by meditation and/or by absorption of cosmic energy.
Meditation can result in strengthening the capability of the immune system because of the free flow of
vital Chi energy and hence it effectively prevents tumors and cancer.
Furthermore, meditation practice offers us the means to develop our potential to the fullest. In the
past few years we provided a Summer Camp of Seven-Day Zen Retreat for college students, teachers, and
professors. College students witnessed that meditation practices increased their memory and
comprehensive powers. Also, the teaching professionals felt benefits in improving their perceptions and
gaining insight into the practice of tolerance and patience. I myself taught in school for several years. I
fully understand the difficulty in teaching students who, especially today, are not very obedient or
enthusiastic about learning. It is not surprising to lose the temper in trying to keep a class in order. After
taking the meditation lessons they appreciated the deeper meaning of tolerance and how to mentally
detach themselves from troubling situations. Meditation can also improve creative power, unlock intrinsic
wisdom, and enhance endurance.
Main Points in Meditation Practice
The three key points in meditation practice are regulation of breathing, relaxation of the body, and
calmness of the mind. The in-breath and out-breath should be as even, smooth, and slow as possible. The
whole body should be in a harmonious and relaxed state. Further, one must let go of the emotional
vexations and conceptual thoughts. Both hands should be in a posture of the Yi-Fa Seal (that is, the OK
Mudra). There are three ways of placing the hands: (1) let the right hand rests near the Dan-Tien; put the
left hand directly over the right hand with the OK Mudra; then let both thumbs touch each other. (2) Place
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both hands on the lap with palms either facing upward or (3) downward. Many sitting postures can be
chosen from simply sitting on a chair to the cross-legged (vajra) posture. The main point of meditation
practice is to attain samadhi which has no direct bearing on how one sits. Every one can choose their
preferred sitting posture as long as it is comfortable and relaxing. There are advantages and disadvantages
in the different types of sitting postures. The advantage of the cross-legged posture is balance. It is also
easier to enter deeper states of absorption and concentration, and it provides a strong energy level.
However, it is hard to sit in this posture for a long time without substantial training. In contrast to this, the
advantage of sitting on a chair is that one can sit in meditation for a longer time. The disadvantage of it is
that it is harder to get into a deep meditation state. There are seasoned Buddhists who give up meditation
practice only because they can not do the cross-legged posture. This is very unfortunate. In the teaching of
Mahayana Zengong the main goal is mind development rather than the sitting posture.
The normal abdominal breathing technique is recommended. Average people use the lungs to do
the work which only involves the use of the chest breathing. It is best to involve the abdomen in the inand out-breaths. To do this one uses the mind to guide and visualize the air coming in through the nose
into the Dan-Tien which accordingly expands slightly outward. In the process of exhalation the Dan-Tien
naturally compresses itself and the air is gradually exhaled. The Dan-Tien is located about three (one for
women) finger widths below the navel point. A finger width defines the length of the middle section of
the middle finger of each person. The use of abdominal breathing allows one to take in more air, hence
more oxygen for the body. That in turn helps the metabolism and helps keep the body, Chi, and blood
circulation in harmony. All these provide the necessary conditions for achieving the meditation state of
mind-body emptiness.
Unifying Yin-Yang in Samadhi
The practice of Unifying Yin-Yang in Samadhi is the beginning meditation practice given by
Mahayana Zengong. This is a supreme Dharma Gateway which allows one to attain mind awakening and
enlightenment and transcend the Three Realms.
The practice of Unifying Yin-Yang in Samadhi can be divided into three stages. The purpose of
the first stage is to expel the impure Chi inside the body. It is done by taking one full deep breath using
the normal abdominal breathing method. Inhale with the nose and exhale with the mouth through which
the impure Chuo-Chi gradually leaves.
The purpose of the second stage in this meditation is to regulate the breathing, relax the body and
calm down the conscious mind. In this stage one has to be mindful of breathing at the same time one
chants the Nine-Syllable Mantra and concentrates the mind at the Dan-Tien. Take 4 to 20 full deep
breaths using the normal abdominal breathing method. Inhale and exhale with the nose. Match the
breathing with the silent recitation of the Nine-Syllable Mantra. That is, when one silently recites "Na",
one inhales the air through the nose all the way to the Dan-Tien. Then, one silently recites "Mo",
simultaneously exhales the air from Dan-Tien through the nose and out it goes. One repeats the same
breathing cycle by silently chanting "Ben" while inhalation and silently chanting "Shi" in exhalation; "Da"
inhalation and "Zi Zai" exhalation, and "Wang" inhalation and "Fo" exhalation. In reciting Buddha's
Name one naturally receives blessings from Buddha and becomes radiant with Buddha light. As a result,
karmic debtor(s), karmic force(s) and retribution will not be present. Furthermore, conceptual thoughts
and wandering thoughts will disappear because one fully concentrates on the Buddha's name.
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A proper posture can be helpful in the meditation practice. The tips to do so are given below:
1. The head is reaching for the sky. It should be erect and straight. Do not bend down, tilt upward, or
slant to one side.
2. Close the eyes gently. According to Buddhist traditions there are several ways for this: 30% open and
70% closed, 20% open and 80% closed, 10% open and 90% closed, or the eyes look at the nose and the
nose "look at" the heart, etcetera. The Mahayana Zengong recommends two choices: either completely
closed or 20% open and 80% closed. The disadvantage of completely closing the eyes is it is easy to get
into the state of dullness. The disadvantage of opening the eyes is it is easy to get distracted. However,
when practitioners of Mahayana Zengong have gone through Chi-Kung practice, they are always full of
energy and very energetic. Thus, it is not easy for them to get into the state of dullness or drowsiness. The
eye closure is thus stressed.
3. The tip of the tongue should barely touch the upper gum of the mouth (the upper palate). This connects
the Ren and Du Chi channels and hence enhances the flow of Chi energy.
4. The shoulders should be relaxed and balanced.
5. The spine, neck, chest, and waist should be erect and relaxed but not stiff. There was a military
policeman attending our class. A week later he complained that his chest was kind of hurting. I asked him
to demonstrate the way he sat. As he sat down on a chair, his chest automatically stuck outward, a posture
required as a military policeman. That puts a lot of stress on the chest. As a result, the flows of Chi energy
and blood circulation in the chest area were blocked. It naturally caused discomfort in his chest.
6. The whole body should be totally relaxed. To do that one should pay special attention to how one sits
and what one wears. For example, if one sits on a chair in doing the meditation, it is important to make
sure that the height of the chair is just right. Both feet need to comfortably touch the floor. If not, one
should either put a cushion under the feet or under the butt. The height of the knees should be slightly
lower than the upper legs. The body should be free from finger rings, ear rings, a tight waist belt or cloth,
and so forth. It is best to avoid these as they will block energy flow.
7. Focus the mind at the Dan-Tien as discussed above. There are teachings that prefer placing the mind in
the middle section of the chest. This is not recommended in our School because the Chi and blood will
increase in the heart area. The possible negative effect is irregular heart beat and other heart-related
problems. Women should NOT focus the mind at the Dan-Tien during menstruation as the Chi goes to
where the mind goes. Thus, it may cause extra discharge of blood. During this period one simply lets the
mind go free. No particular concentration of the mind is necessary.
The purpose of the third stage of meditation is to achieve a state of tranquility and onepointedness. The duration of the meditation is flexible and has no time limit. For the Beginner Class
students, it is important to practice at least half an hour per day. The steps and tips employed here are
identical to those outlined in the second stage, except one uses the natural abdominal breathing method.
As one makes progress in the practice, he or she will gradually enter a deeper meditation state. Then, one
should let go of the mind-focusing and the silent recitation of the Mantra. It is natural that the need of
reciting the Nine-Syllable Mantra and focusing on the Dan-Tien will diminish. With perseverance one
will gradually realize and experience emptiness of body and emptiness of mind, and then the emptiness of
mind-body. Eventually, one achieves the state of mind pervading the Dharmadhatu and one regains the
true face of Tathagata.
Important Points to Know
People often ask what is the best time to do the meditation practice? According to Taoism the
best time for meditation practice is the following: midnight from 11 pm to 1 am; early morning from 5 am
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to 7 am; noon time from 11 am to 1 pm; and early evening from 5 pm to 7 pm. These time slots appear to
be quite proper for monks and nuns in Temples and Monasteries and for ascetics in caves, forests, or
mountains. The above time slots, however, are mostly not appropriate for lay people as they are the time
to go to work, get out of work, meal time, or sleep time. The Taoist's main concern is the cultivation of
Chi energy. So, they make good use of the above four time slots during which Chi energies from the
whole body merge together. For Buddhists, anytime is good for meditation practice as long as it is not
right after a meal.
As for places, it is best to meditate at the Center. It is particularly auspicious to meditate in a main
Hall with Buddha statues, a popular gathering site for Buddhist teaching, a retreat area, or a special
natural site with a strong energy field, and so on. Meditation in those areas allows one to easily clear and
open Chi channels, rejuvenate the energy level, and hence easily enter a deep mediation state. There are
places having strong Yin-Chi, e.g., cemetery, hospital, or mortuary, that may not be appropriate for
beginners to practice meditation. In many martial art stories, there are often descriptions of practitioners
meditating in charnel grounds and cemeteries. There are spirits in the bardo state (a state between death of
this life and rebirth in the future life) that stay around their buried sites. Realized practitioners including
monks have the power to deliver the deceased beings. If they do meditate in the cemetery they naturally
deliver the spirits to the Pureland of Ultimate Bliss. However, this is not for average practitioners
including beginners who only have limited power and emit limited light energy. Thus, they may not be
capable of delivering spirits to the Pureland. Therefore, the spirit(s) may tag along and ask for more light
energy. If the spirits do not get what they want, the practitioners may suffer negative consequences.
Furthermore, places having strong Chuo-Chi or damp areas are not good for meditation practice.
Too cold and too hot are not appropriate for meditation practice either. The best temperature is 77
- 80.6 degrees Fahrenheit (25 - 27 degrees Celsius). During winter the temperature can be as low as 5
degrees Celsius in Taiwan, so it is a good idea to cover the body and legs with towels or a light weight
blanket. In summer the temperature can be as high as 30 degrees Celsius and very humid. It is important
not to let the cold air directly blow on the body from the air conditioning. A comfortable temperature is
always important for beginners. There are always exceptions for seasoned and realized practitioners.
How to Prevent Deviation Syndromes
In general, it is important to learn Chi-Kung and meditation from realized masters. In the
processes of spiritual development, the mind and body will go through various stages of inconceivable
transformation which include seeing the self-deceptive, deluded images in the mind's eye. If one does not
have any idea how to deal with them, one may inevitably run into deviation syndromes. Because of that,
there are religious sects, such as the Buddhist Pureland school and Christians in general, that never
engage in meditation practices. There are two deviation syndromes that one needs to watch for "catching
fire" and seeing demonic images. What do they mean and how to prevent them from happening?
"Catching Fire" refers to over anxiousness in trying to instantaneously attain Buddhahood, swiftly
gaining supernatural powers, or immediately improving one's health. There is an old saying: "The fire of
anxiety burns off the heart and liver." Under extreme anxiety, one easily loses ones temper so that the Chi
energy in the whole body will go out of control. It is important to use common sense, relax and let the
practice take its course.
There are practitioners who see evil images as soon as they close their eyes to start meditation
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practice. They should not meditate in the beginning stage of spiritual development. Instead, they should
devote their effort to the recitation of Buddha's Name and dedication of the merits accrued. When they no
longer see the demonic images, they can then start practicing meditation.
If one sees bad experiential images, it is best to stay cool; do not get nervous; do not be afraid.
One should ignore the images by abiding in one-pointed meditation. What should one do if one can not
stay unwavering? One simply opens the eyes. For example, if one sees a hungry lion about to bite him or
her in the mind's eye, of course there is no lion when he or she opens their eyes. The illusory, unreal,
deceptive image(s) naturally disappears. After that if one is able to quickly regain calmness, without
anxiety and fear, one can renew the meditation practice. However, if one still feels unsettled after seeing
deluded image(s), then one can temporarily stop the meditation, stand up and relax, or wait till the next
day.
If one follows the precautions and guidelines discussed above, one can be fully free from any
possible deviation syndromes. Many people refuse to do any meditation practice for fear of catching fire
and/or seeing demonic images. The Unifying Yin-Yang in Samadhi technique given by Mahayana
Zengong can allow one to enter deep meditation stages without the worry of having deviation syndromes.
Further, it permits one the great opportunity to attain mind awakening and enlightenment, escape the
unending cycle of birth and death, and transcend the Three Realms.
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52. OUR WORLD IS A PURELAND
Every one will eventually attain the fruit of Budhhahood. If everyone is involved in
spiritual cultivation, seeking the attainment of enlightenment, and preaching the
Dharma to others, then our world is a Pureland.
Two thousand five hundred years ago, Buddha Shakyamuni attained Self-realization in India. A
Sangha was subsequently formed. They would beg food from door to door. They did not save or
accumulate food for the next day. It gradually became necessary for adherents to renounce the worldly
family life in order to join the Sangha, take up meditation practices, and preach the Buddha's teachings.
Buddha Shakyamuni did not get permission from his father to become an ascetic. He ran away from the
palace and his family and eventually became the founder of Buddhism. Buddha Shakyamuni saved many
beings including his family members and his son who became one of his Ten Great Disciples. Both lay
people and monks/nuns were admitted to the Sangha.
After Buddhism was transmitted to China, the Sangha system of India gradually transformed into
the Monastery Period in China. Most of the Temples and Monasteries in China are located in the remote
areas or up in the high mountains. Furthermore, there are snow seasons in central and northern China
where Buddhism originally flourished. Thus, it is unrealistic to beg food every day, like it is done in India,
Sri Lanka, Thailand, etcetera. Zen Master Bai-Tzan laid down a rule: "If I do not contribute any work, I
will not take any food." He followed the rule himself even when he was old. Many of his followers said to
him: "Now, you have so many disciples. Why do you still work so hard?" Bai-Tzan replied: "If I do not
work, I do not eat." Therefore, many of his adherents offered lands to his monastery. That allowed the
monks to plant crops. A self-supporting community was thus created in the Chinese Buddhism.
The spiritual cultivation, seeking the attainment of enlightenment, and preaching the Dharmas has
been the monopoly of monks and nuns since the early days. The best a lay person could do is be a devoted
Dharma supporter helping the activities associated with Temples and Monasteries and making offerings
to the Sangha. To think about taking up spiritual cultivation was unthinkable for lay persons. During the
turn of the 20th century, several influential monks strongly advocated the idea of applying Buddhism to
worldly matters and the daily life of average people so that every one would have equal opportunity to
participate in spiritual development, practice meditation and give Dharma teachings. This is particularly
so in the lineage of Zen Monk Miao-Kong. Miao-Kong was an ordained monk in the Chao-Dong Sect of
the Zen School. He was the manifestation of Buddha Vairochana. He possessed the Three Knowledges,
Four Types of Tathagata Wisdom, Five Visions, Six Supernatural Powers, and the Ten Wisdom Forces of
Tathagata. He integrated and unified the teachings of the Eight Major Chinese Buddhist Schools into the
teachings of Buddhayana Order. The Eight Levels of Mind Development and the Nine Levels of
Physiological Cultivation are called the Mahayana Zengong. Patriarch Miao-Kong further instructed four
principles of transmitting Buddha Dharma, namely, the application of Buddhism to worldly matters,
application of Buddhism in scientific manners, application of Buddhism to daily life, and modernization
of the Buddhist institution. Specifically, the application of Buddhism to worldly matters and daily life
means that average people should have equal opportunity to participate in spiritual development, practice
meditation and give Dharma teachings. Why?
After attaining Self-realization Buddha Shakyamuni proclaimed that all sentient beings in the Ten
Dharma Realms have the identical virtue, merits and wisdom of the Buddhas. If one can completely let go
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of conceptual thoughts and desirous attachments, he or she can immediately attain mind awakening and
enlightenment in this life. His proclamation clearly indicated that it does not matter whether such a person
is a monk or a lay practitioner! There are numerous cases of enlightened lay practitioners in the Buddhist
history. For example, Vimalakirti was in fact a Buddha manifested as a lay practitioner who gave Dharma
teachings while Buddha Shakyamuni was alive. His vivid discussions of non-duality with Buddha
Shakyamuni's Ten Great Disciples were given in the Vimalakirti Sutra. The majority of the Nyingma and
Shakya practitioners of Tantric Buddhism were known to be lay persons. Kumarajive [China's most
important translator of Sanskrit texts] was a married man. Padmasambava received gifts including wives
from his king. He also taught his wives to do meditation practice. One of the differences between married
people and monks or nuns is the sexual life. However, it is not necessary that only monks and nuns be
free from sexual desire. Married practitioners can do it too. Hui-Neng once gave the discourse: "It [to
become a Buddha] all depends on seeing one's true nature of mind and has nothing to do with eliminating
the sexual desire." Therefore, in the Buddhayana Order Mahayana Zengong, every one (monk, nun, and
lay practitioner alike) has the opportunity to hold the positions of Patriarch, Grand Master, Master,
etcetera. Every one can be involved in meditation practice, attain realization, give Dharma teachings and
practice the Way of the Bodhisattva. Every one can attain the fruit of Buddhahood and help others to
achieve the same goal.
Since every one will eventually become a Buddha, if every one of us is involved in spiritual
cultivation, seeks the attainment of enlightenment, and preaches the Dharma to others, our world is a
Pureland. That is the true meaning of application of Buddhism to worldly matters and daily life.
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53. MIND-ONLY IN THE DHARMADHATU
The Ten Dharma Realms are not beyond the mind. Our state of mind will determine
our fate as to which Dharma Realm we belong. Human beings have the potential to
become a Buddha, a Bodhisattva, and God. Therefore, we should diligently practice
Dharma and make this life truly meaningful.
Although we live in this great universe we often do not know our living environment very well.
Buddha is an Awakened Being who truly understands the origin and final destiny of all things, the
Absolute Reality. For example, there are the four periods of the universe: the arising (formation) of a
universe, the stabilization of the arisen universe, the dismissal (disintegration) of that universe, and the
returning to emptiness. There are the four seasons of nature: germination, growth, decaying, and
disappearance. For humans there is birth, old age, sickness, and death. Where do human beings come
from? Where do human beings go after death? Buddha Shakyamuni expounded the Ten Dharma Realms
in which he described the ten different planes of living beings in this universe. The Ten Dharma Realms
include the Buddha Realm, the Bodhisattva Realm, the Pratyekabuddha Realm, the Arhat Realm, the God
Realm, the Human Realm, the Asura Realm, the Animal Realm, the Hungry Ghost Realm, and the Hell
Realm. The first four Realms are called the Four Sainthoods while the remaining six are called the Six
Realms of Existence. What are the differences among the Ten Dharma Realms?
In fact, the Ten Dharma Realms are not beyond mind. We, the state of our mind, determine which
Realm of beings that we belong to. We can be beings in any one of the Ten Dharma Realms. With
physical eyes we can only see the human beings and beings of the Animal Realm. Most people do not
believe the existence of the other Realms as described by the Buddha because they can not see. People
often joke about and comment about the Eighteen Spheres of Hell (e.g., Dante's Inferno) by saying that it
is only for the purpose of admonition. However, it is quite logical to arrive at the deduction that Ten
Dharma Realms indeed exist in the universe based on our experience as human beings in the Human
Realm. The existence of the universe is strongly determined by the state of our mind only. The Law of
Causality governs things happening in the Universe. There is the old saying: "If one wants to know the
causes of one's past lives, one simply looks at what one has in this lifetime. If one wants to know what
will happen to one in the future life, one simply reflects on what one has done in this lifetime." Therefore,
it all depends on the state of good or evil of our mind which determines the appropriate Realm for us.
What we have is this life and this life alone. We have no control of what we had done in the past life or
lives. If we take good charge of this life, we have the sole control of which Realm of being that we will be
in. All beings of the Ten Dharma Realms are manifested from humans and vise versa. The beings of the
Four Realms of Sainthood are beings that have attained enlightenment and full liberation. Whereas, the
beings of the Six Lower Realms of Existence are still trapped in Samsara, the unending cycles of birth
and death. So, we should take the excellent opportunity of this life to earnestly, devotedly practice
Buddha Dharma in order to escape from the suffering of Samsara.
It is well said that "There is nothing but karma that one can carry with him or her in facing death".
When one faces death there are the accumulated good and evil karmas. There is indebtedness that can
never be paid off. It is also true with grievances. For example, one may die before one's own parents do.
In this case, one has not paid back the debt to the parents who provided food, shelter, education, and so
forth. In contrast to this, parents die before one has the chance to repay the indebtedness. Similar
situations apply to the debts that one owes to kin, a married partner, teachers, etcetera. In terms of
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grievances, there are others who had done injustice to us or those we did evil things to. Again, if one party
dies before the injustice is resolved, the grievance will carry on to future lives. The karma connections
keep both parties tangled together again and again. The way out of the vicious cycle is to take up spiritual
practice so the state of our mind dictates our destiny, which is either the Buddhahood or the Samsara.
Causality and Conditioned Co-arising
For everyone there is the six kinships, namely, father, mother, brothers, sisters, marriage partner,
and children. The members of the six kinships do not come together purely by chance. It happens because
of karma connections. The old saying goes like this: "There are circumstances and conditions for a
married couple. It does not matter whether the circumstance is good or not. It is because of these
circumstances and conditions that the couple got married. There are debts that a father and son owed to
each other. It does not matter whether the son goes after debts or pays back debts to the father. It is
because of the debts that the son was born into the family." In China, it is said that a karmic connection
was made for a married couple five hundred years ago. If it was a good karmic circumstance, then the
couples live happily forever after they get married. If not, then they may fight or argue day and night.
Eventually, they may end up divorced. There are couples who have all kinds of obstacles in getting
married because of really negative karmic connections. After marriage they have an extremely unhappy
life and unending suffering. They could not even be able to resolve it by divorce. There is another saying:
"Husband and wife are like birds perched in the same tree. When time (death) is up, they disperse and fly
away in different directions. These are a brief explanation for the relation between karmic conditions and
kinship.
Parents always hope that their children will be successful in school, job and career, and making
good money. Most parents in China hope that their children will be medical doctors so they can make
plenty of money. There was a news report about a mountain climbing incident some thirty years ago. The
dead person was a medical doctor just discharged from military service. One day before he went to work
in his new job as a medical doctor in a hospital he decided to climb Mountain Chilie. Unfortunately, he
slipped and was crushed to death. His mother fainted when she saw her dead son. She became mentally
disoriented after she woke up. The parents were poor farmers. They sold everything in order to allow their
only son to go to medical school for a total of seven years. In the meantime they suffered greatly and lost
their good health. Now, they expected that their son would bring home a lump sum of money as a medical
doctor. Instead, he died unexpectedly. Evidently, he claimed back all the debts his parents owed him, that
is, money and health. So, he died.
Another news report occurred in Changhwa some twenty years ago. A fifth grader turned into a
gangster and left home. He had two brothers. However, when asked, his parents would answer that they
only had two boys. People would occasionally question them about the third one, who in fact was the
elder son. They would strongly deny it and insisted that they only had two sons. The parents felt ashamed
and disgraced because their elder son always fought against other gangster groups and/or caused troubles
to other innocent people. One day a policeman and an insurance agent came to visit the parents and asked
whether so and so was their son or not. As usual they denied it. However, the insurance agent mentioned
that this so and so had accident insurance. The beneficiaries were his parents. The insured amount was
three million dollars. So, the parents finally admitted that indeed the gangster was their elder son. From
this story we learned that the gangster caused so much trouble to the parents who were so disappointed
and ashamed that they would not consider him as a son. On the superficial level, it seemed that the
gangster was born into this family for this one purpose only. That was to claim the debts that his parents
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owed him. However, the gangster left home at an early age. He did not really cause the family too much
financial burden. Yet, when he died, he "paid" three million dollars back to his parents.
The True Meaning of Life
As mentioned earlier, there exist ten different planes of living beings in this universe. Because of
our ignorance we were born without knowing where we came from and when we die we do not know
where are we going. We do not really understand the true meaning of life! The admonition given by
Emperor Sheun-Chi of the Quin Dynasty reminded us that we should do our best in seeking the path of
spiritual practice. He said: "I have no idea as to how I was born and it is equally confusing as to how I will
die. It is a total waste of time that I was born into this world. Who am I before I was born? Similarly, Who
am I after I was born? Only after I became an adult would I identify that this is "I." However, in the
process of the eye closing [dying], the "I" becomes fuzzy. Then, who is it "that is I"? It is better not to
come [into this world], so there is no need to leave [this world]. Then, there will be no defilements, no
sorrow, and no suffering."
If we had a choice to choose our birth parents, I believe everyone would want to be born to a
family of fame and power. With exception of those Bodhisattvas who vow to reincarnate in this world,
their births and parents are predetermined. For those who do not, they were born naturally according to
their karmic dispositions. After being born, we were raised by the parents, attended school, got married,
and struggled to support our own family. When there is no more breath, we die. It is just as simple as that.
What do we carry with us when we die? We came into this world as a naked and empty handed baby.
When we die we will leave this world as a naked and empty handed person. Customarily, before burial,
people would dress up and put makeup on the dead. But, the eventuality of the body is ashes and dust. Is
it not that we just waste time in coming into and going away from this world?
"Who am I before I was born?" Do we really know who we were in the past life, two lives ago, or
the true self in the beginningless time? No, we do not know. Similarly, "who am I after I was born?"
When we were young we were too naive to contemplate: Why are there human beings? What is the
purpose of a living being? What is the true meaning of life itself? What are the responsibilities of human
beings in the world? Are there any missions that we need to accomplish? Do we really know these things?
No, we do not.
"Only after I became an adult would I identify that this is I." After growing up we begin to
comprehend the Law of Cause and Effect. Knowing the previous karmic connections we understand the
interdependence and interrelation among kin. Therefore, as a child we should be filial to our parents. As a
parent we should do our best to raise, educate, and take care of them. We should do these things willingly
and gracefully in order to fulfill the debts and indebtedness among the kin. Furthermore, it is extremely
important to seek the quest of enlightenment. Otherwise, when the breath is out and the eye closed, where
does "the I" go? What will become of "the I"? To which Realm will "this I" be? So, who is it "that is I"?
"It is better not to come, so there is no need to leave." Through meditation practice we attain the
Dharmakaya and abide in the Pureland of Calm and Illumination. Hence, we are free from birth, old age,
sickness, and death. In other words, we become birthless. If there is no birth, naturally there will be no
death. This is the true meaning of neither coming nor going. When our Dharmakaya abides in the
Pureland of Buddha Amitabha, the Pureland of Buddha Vairochana, or the Pureland of Calm and
Illumination, we are with, we do not come or leave, this world. However, should the Dharmakaya
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manifest into this world for the sake of saving sentient beings, we would show sentient beings the
example of being a Bodhisattva. A Bodhisattva will attain enlightenment himself or herself and then lead
the beings to achieve Nirvana, the total liberation. A reincarnated Bodhisattva has already attained mind
liberation. So, there will be no defilements, no sorrow, and no suffering.
The Hell Realm
A well quoted proverb says: "There is no hell in front of a pious, virtuous man and no heaven in
front of an evil man." A virtuous man will always be happy and have peace of mind. Such a person will
never go to hell. Hell to such people is non-existent. In contrast to this, evil men are plagued with hatred,
emotional defilements, etcetera. Since there is no inner and outer peace, heaven to them is equivalent to
non-existent. Do heaven and hell realms really exist? Yes, of course, they do exist. For example, when
one has a sweet dream, he or she is truly happy and joyful although later he or she will realize that it was
only a dream, an illusion, not real. In contrast to this, one becomes so scared that they cry out loud or even
become hysterical in a nightmare. Similarly, everything is unreal in the wakeful state.
The difference between heaven and hell depends on the state of our mind and our feelings. If we
are happy, open-minded, easily let go of things, care free, and liberated from attachments, then it is just
like we are living in a heaven. However, if we have constant anxiety, anguish about things, feel stress and
suffering, then it is just like we are living in the hell. What else is there! For example, criminals live in
jail. They lost freedom. They did hard labor as punishment. They constantly worry about their safety for
fear of harm by other inmates. Another example, one can watch life struggling in the emergency room or
the intensive care units. It is the hell of this living world, isn't it? According to the teaching of Ten
Dharma Realms, an evil being in the bardo state will see the images of Hell beings. The fear and
suffering of the bardo being is no different from that in a nightmare. What kinds of people will go to hell
after their death? Those who commit the Five Rebellious Sins and/or the Ten Unwholesome Actions.
There are many hells and they are normally termed the Eighteen Spheres of Hell. The worst of the hot
hells is the Avichi Hell, or the hell of uninterrupted scorching. The Five Rebellious Sins have previously
been discussed in Chapter 43.
The Ten Unwholesome Actions include three actions from the aspect of body, four actions from
speech, and another three from the aspect of mind. The bodily related unwholesome actions include
killing, stealing, and sexual misconduct. The speech aspect includes lying, slander, harsh words, and
senseless speech. The mind aspect includes desire, anger, and ignorance. The commonly committed nonvirtuous action of humans is killing. Since the beginningless time, humans killed beings such as
chickens, cows, snakes, dogs, lambs, and so forth. Sometimes, humans kill other humans for many
reasons and, of course, in wars. The repercussion for killing is very severe. The karmic retribution
includes a short life span and unhealthy conditions such as constantly being sick and diseased. As
mentioned in Chapter 50, a practitioner should not kill. It is best to be a vegetarian, active in releasing and
protecting other beings, and abstaining from killing. Hence, one will naturally have a long and healthy
life.
Stealing means taking what is not given. This includes robbery, cheating other of their belongings,
and so on. The retribution for stealing is poverty, lack of wealth and possessions, always short of living
provisions and resources, often being robbed and cheated, and routinely in debt. Without permission, be
sure not to take even a needle and a piece of thread. Sexual misconduct refers to extramarital affairs for
lay practitioners and any sexual activity for ordained monks and nuns. One who commits sexual
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misconduct in this life will have difficult relationships and unhappy family life in future lives. The three
poisons of the mind aspect are greed, anger, and ignorance. Greed includes avarice, envy, covetousness,
and lust. The emotions of anger range from aversion, ill will, rage, fury, hatred, malice, and so on.
Ignorance relates to delusion, holding misguided views, and strong egotism. If one commits any faults of
the mind aspect, he or she plants the seed for rebirth in the Hell Realm.
In terms of speech karma, harsh words refer to hurtful speech, scornful language, and purposely
revealing people's private matters in order to embarrass and do damage to others. This also includes
people who always blame God, mother earth, and others for their mishaps. A slanderer is a person who
makes use of divisive speech to tell person A that B did something against him and vise versa. Thus, both
A and B are hostile, fighting and troubled toward each other. Lying involves telling something untruthful.
If a lie is for the selfish purpose that one wants to protect oneself and may have caused negative impacts
to others, this is a serious lie. However, if one lies only for the purpose of protecting others and does not
cause any negative impacts to others, the "lie" is acceptable. Senseless speech involves idle talk, idle
chatter, seducing language, and inciting and arousing speech to cause others to do evil acts or have evil
thoughts. Anyone who commits the four types of speech karma will suffer the consequence of rebirth in
the Hell Realm in a future life. In addition to that, the person will suffer from injustice and be distrusted
by others in this life. Other consequences are bad smells in the body and/or the mouth; no respect from
others regarding their comments and opinions; always hearing unpleasant things from others; suffering
unnecessary mistrust and/or law suits; and having speech difficulty or even becoming a mute.
Those beings who commit the Five Rebellious Sins and the Ten Unwholesome Actions deserve to
be reborn in the Hell Realm and suffer a continual state of burning in the hot hells, or freezing in the cold
hells. It appears to be extremely difficult not to violate any of the Ten Unwholesome Actions, especially
in the lesser degree, yet subtle level. So, one should minimize the possible violation. But, more positively,
one should actively perform good deeds; things that are beneficial to other beings. One should always
cultivate unconditional loving kindness and compassion and guide sentient beings free from suffering.
The Hungry Ghost Realm
Those beings who were very wasteful while alive are reborn in the Hungry Ghost Realm. There
are many different kinds of Ghost Beings, depending on the degree of their karmic retribution. However,
the dominant characteristics of this realm are scarcity of food and drink; so the realm is called the Hungry
Ghost Realm. There is a Sutra which describes in detail how Mahamaudgalyayana saved his mother. His
mother was reborn in the Hungry Ghost Realm.
Many people do not believe in the existence of ghosts. They claim that seeing is believing. If they
do not see a ghost, then there is no ghost. In fact, it is best not to see ghost(s). When one does see ghost(s),
it means bad luck is around the corner. Ghosts can easily tune in resonantly with a person when he or she
has low Chi energy level. There are images of ghosts that have been recorded by scientific means.
Sometimes, pictures of ghosts can also be taken by cameras. So, we better believe that there are ghosts,
gods and goddesses, i.e., beings beyond our sense faculties.
The Ghost beings can be roughly classified into three categories: poor ghosts, average-fortune
ghosts, and rich ghosts. The poor ghosts were extremely covetous, stingy and had no merit and no fortune
while alive. The appearances of the poor ghosts have been depicted as having a stomach as large as a big
drum and a needle-like throat. Although the poor ghosts are extremely hungry, they can only eat very
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slowly and hardly swallow anything at all. They lack the ability to enjoy food. Further, the food they eat
turns into fire. This is the karmic retribution for being stingy yet wasteful in a past life. The averagefortune ghost often did not have enough food while the rich ghosts have plenty of things and food because
they possess good fortune and merit. Examples of rich ghosts are those of the guardians of earth,
mountains, rivers, etcetera. Therefore, we should be more frugal, conserve, and not be wasteful. We
should not waste our fortune in buying any unnecessary things. Based on the karmic causes of the past
life, every person has a fixed amount of fortune in this life although that amount may be subject to change
depending on whether virtuous or non-virtuous deeds have been done in this life. However, if one has
used up the preset amount of their fortune, he or she is destined to be reborn in the Hungry Ghost Realm.
Some of the Hungry Ghost beings live together with human beings but are not seen by humans.
This is because of the different karmic dispositions. In general, ghosts are active during the night. If one
ran into a ghost, he or she might feel a sudden chilling over the body. If one is in a low Chi energy state or
having bad luck, he or she would get sick. Other ghost beings live in the ghost world which is called Yinworld. After serving their karmic disposition(s) and if they have not yet found their "future parents" for
rebirth, they may become wandering-ghosts in the Yin-world.
The Animal Realm
Beings of the Animal Realm, one of the three lower realms of existence, are those animals that we
know so well in our daily life. These beings can be born by one of the Four Forms of Birth, that is, born
from a womb, hatched from eggs, evolved from spawn (water-born), and manifested from metamorphosis
or transformation. According to the Hinayana Sutras, human beings who belong to the following four
categories, will be reborn in the Animal Realm. First is "committed killing", that is, one committed killing
living beings and/or human beings. Second is "committed sexual misconduct and stealing". The third is
"did not pay their debt" while alive. If the person has sufficient good fortune and merit, then he or she still
has a chance to be reborn as a human being. But, they will often be victimized and taken advantage of by
other people. However, if the person has insufficient fortune and merit, then he or she will be reborn as
animal beings. The fourth is "did not like to receive Dharma teachings". There are ignorant beings who do
not wish to listen, hear, think, and practice the Teachings of Buddhism. Ignorance is the best description
of the characters of animal beings. So, it is only natural that ignorant persons will reincarnate as animal
beings. Finally, it is "only took, but never contributed, things and/or efforts to a monastery". These are
beings of extreme covetousness that they have no intention in making offering(s) to the monks. They even
scorn and slander those who offer material means and support for the worthy activities associated with
Temple and Monastery.
Many animals are reborn from humans for reasons just mentioned. Some discussion on this
subject has previously been given in Chapter 50. We briefly summarize here that the rebirth really is
determined by the habitual defilements of the being, the karmic dispositions, and conditions and
circumstances.
The Asuras Realm
Asuras belong to one of the three virtuous beings in the Six Realms of Existence. Why is an Asura
called a virtuous being? Asuras are born from human practitioners who pursued spiritual development.
They had accumulated great virtue and merits, practiced giving and generosity, and deserved respect and
offerings from many. However, they had strong habitual defilements, were fully occupied with various
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emotional fixations, were obsessed with power and competition, were hate-filled, never content, full of
delusive pride, envy and deluded doubt. They constantly engaged in fighting and wanted to be winners for
the sake of winning. The karmic retribution for such practitioners is rebirth in the Asuras Realm.
According to the Great Perfection of Wisdom Treatise, Asuras in their human lives had practiced
the perfection of generosity and strictly observed precepts although they zealously engaged in hate-filled
competition. They had great fortune and were carefree in the Realm of God. But, because of their
temperament, envy, and pride, they became jealous when they saw others have better character and
profound qualities and, further, they could not calm and subdue their evil minds. Asuras to Buddhism are
like Satan to Christianity. For example, when Asuras see practitioners making the Bodhichitta vow they
naturally want to challenge and test the sincerity of those practitioners. Asuras enjoy doing things like
that.
Asuras have been pictured in various shapes because of their evil minds. For example, their big,
long and sharply shaped head symbolizes strong ego and deluded pride. There are long ear Asuras who
love to hear harsh, divisive, and angry speeches. There are Asuras who are red-eyed because they can not
tolerate others being better than they are. There are winged Asuras who have strong magic powers and
can fly at will. When Buddha Shakyamuni was about to attain self-realization under the Bodhi tree, the
Lord of Asuras (Mara-Deva) ordered his daughters to dance naked in front of Gautama. Without success
he ordered his followers to manifest as a giant snake, a lion, and a tiger to scare, disrupt, and prevent
Buddha from attaining supreme enlightenment. He ordered the manifestations because he feared that
sentient beings would follow the path shown by Gautama and become enlightened. Therefore, he has to
defeat Gautama. However, Gautama entered into the vajra samadhi and finally attained Self-realization.
It is important to remember that in our spiritual path we should always reflect upon ourselves so
that we do not harbor any of the negative emotions such as anger, jealousy, competition, and deluded
pride. Otherwise, we will easily fall into rebirth as Asuras in a future life. Having right knowledge, pure
views, humility, and cultivating our Bodhichitta we will do just fine in the quest of Buddhahood.
The Human Realm
This is the realm for beings who practiced the Five Precepts which are: no killing, no stealing, no
sexual misconduct, no lying, and no drinking wine or taking intoxicants. The first four precepts have been
discussed previously. So, only the fifth precept requires a little explanation here. It is important to note
that drinking wine, however, is not forbidden if it is used as medication. Even so, one should not use that
as an excuse to drink, especially excessively. Drunkenness makes one lose keen awareness and hence
become ignorant without wisdom. Furthermore, drunkenness causes permanent physical damages which
include the neural cells that nullify normal brain functions.
Because of the dynamic range of good and evil retribution, the varying circumstances, and the
conditioned karmic forces set in motion, each person is unique in all aspects including the degrees of
delight, joy, happiness, sorrow, suffering, etcetera. There are the rich and famous who have given
generously in their past life. For example, they offered their belongings and properties to the poor, the
needy, and their country for the benefit of others. They built schools for educational purposes and devised
every possible means to help others learn. All these lead sentient beings to regain their wisdom. The
karmic retribution for such virtues is wealth and fame, intelligence and wisdom, influence and power. In
contrast to this, people in extreme poverty were extremely covetousness and stingy in their previous lives.
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Outcasts are those who had done notorious, immoral deeds in the past lives. The Law of Causality says
that whatever we are today solely depends on what we did before, i.e., accumulated throughout the
beginningless time. We harvest the karmic fruits we planted long ago. No one is to blame but us.
It is well said that: "The human body is hard to come by. The Buddha Dharma is rarely heard. A
good teacher is seldom encountered." Due to the arising ignorant thought countless kalpas ago we ended
up as humans in the Samsara. All the time we deludedly held to the body of flesh and blood as the true
"I". In order to sustain and maintain the survival of this flesh and blood body, we have created numerous
karmas and accordingly suffered retribution during the unending cycles of birth and death. After paying
up all the accumulated negative karma by rebirth in various Realms of Existence, we finally gained this
precious human body. Having the human body and intelligence we should take this great opportunity for
the quest of total liberation.
At the present kalpa the human life span in the Jumbudvipa is about one hundred years. Human
beings are always vulnerable to many types of pain, joy, and fear and are often preoccupied with material
well-being. In fact, there are Eight Major Sufferings in which humans suffer more sorrow than happiness
and joy. All things including the life span are impermanent. The nature of all worldly affairs and activities
is suffering, which spurs humans to search for eternal joy and happiness. Beings of the god and goddess
realm experience unbroken pleasure. There is no incentive for these heavenly beings to gain by taking up
Buddha Dharma practices. Therefore, it is much easier for humans to generate their Bodhichitta. For that,
Buddha Shakyamuni enunciated the eighty four thousands Dharma Gateways to effectively deal with and
eradicate the eighty four thousand defilements and vexations in the human realm. Unfortunately, this
world is full of atheists and heretics. They do not have the chance to hear the Buddha Dharma. We are the
fortunate ones to, first, be humans and, second, have the great opportunity to hear, learn, and practice the
Buddha's sacred Teachings. Only for our very pious deeds, will we be blessed to encounter enlightened
master(s) to lead and guide us to the attainment of enlightenment and the fruit of Buddhahood.
The God Realm
Humans qualify for rebirth in the God Realm if they fulfill one of the following two good
practices. The first is the perfection of the practice of Ten Virtuous Actions, but one has not yet attained
mind awakening and enlightenment. The other is good meditation practice through which one has
actualized a pure and radiant mind-body. There are a total of twenty eight heavens (divine planes) in the
Three Realms (the Desire, Form, and Formless Realms). Those who have realized the fruit of Arhat and
Pratyekabuddha have transcended the fetters of the Three Realms.
In the Desire Realm there are six divine planes above our human world, which has four large
continents. The eighteen floors of the Hell Realm of Existence including the Avichi Hell is below our
Human Realm of Existence. The beings of the Desire Realm are characterized by a desire for food and
drink and strong sexual desire. People who follow the observance of the Ten Virtuous Actions and have
not yet been freed from the desires of food and sex will have rebirth in the God Realm. For example, by
observing the Ten Commandments, the Christian will go to the God heaven after death. The Ten
Commandments are equivalent to the Ten Virtuous (Wholesome) Actions in Buddhism. The God Realm
belongs to one of the divine planes in the Desire Realm. In fact, the Paradises of today's great religions
fall within the Desire Realm.
Meditation practice is the prerequisite for humans to be reborn in the Form Realm. There are
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eighteen divine planes in this Realm. The beings no longer have sexual and eating desires, but still have
the subtle body forms. Their living palaces are comprised of subtle miraculous materials. Because there
are different meditation stages, the eighteen heavens are grouped into four Dhyana-Heavens.
There are four divine planes in the Formless Realm. Formless means immaterial, no appearance,
and no shape. So, formless beings are without substantial body. They do not need to live in a palace. Of
course, they do not desire any food and sex. Only the consciousness element is left with these beings. The
beings are constantly living in samadhi.
However, beings of the Formless, Form, and Desire Realms can not forever and ever abide in their
heavens because there is an end to all virtuous retribution. There are differences in the life span and
subtlety of bliss for beings in each divine plane. There are Five-decaying appearances that signify they are
approaching the end of their retribution as beings of the God Realm. The first indication is that their head
flower wreath begins to gradually dry out. The second is the ever disappearing resplendent radiance of
their bodies. The third is that their "divine clothing" starts to accumulate stains. The fourth is that they
begin to "sweat" and become smelly. Finally, their emotional vexation slowly appears and they
accordingly lose their calmness and meditation. They are often reborn in families of wealth and fame or
intellectual families who continue their enjoyment of good fortune and bliss.
As a human being, if we just practice the perfection of giving, we will surely be reborn as a being
in the God Realm of Existence. To be reborn in the Sainthood we need to rely on diligent practice of pure
Dharma and meditation and further actualize the insight of the birthlessness of our Buddha nature.
The Hearer Realm
To become a being in the Sainthood we must attain mind awakening and realize the true nature
of mind, ultimately liberate ourselves from the endless cycle of birth and death, and truly transcend the
Three Realms. The Hearer Realm is one of the Four Realms of Sainthood. They attain enlightenment
through receiving teachings directly from the Buddha and practicing the Four Noble Truths. The highest
stage attained by the Hearers is called Arhat. Due to fear of the unending cycles of birth and death of the
Samsara, these beings dedicate themselves to achieving the perpetual joy of Nirvana.
Why is there always suffering in this world? As mentioned in the Human Realm, human life
involves aspects of both joy and suffering. For example, we go to work, get off work, have meals, a good
night sleep, get a paycheck, and enjoy outdoor activities. On the superficial level life may appear to be
easy, enjoyable, and happy. On the deeper level, humans have never escaped and been freed from the
Eight Major Sufferings. As a prince, Gautama enjoyed the noble delights and pleasures. When he toured
the four gates of the castle, he witnessed the inevitable human suffering of birth, the suffering of old age,
the suffering of sickness, and the suffering of death. Right then, he vowed to deliver all living beings from
the four kinds of suffering. He finally attained Self-Realization so that his Dharmakaya abides in the
Pureland of Calm and Illumination where the Dharmakaya is beyond birth, old age, sickness, and death.
In addition to the four kinds of suffering, there is the suffering of having to satisfy one's desires, suffering
of having to part with what one likes, the suffering of having to encounter what one doesn't like, and the
suffering of having the Five Aggregates. The Teaching of the Four Noble Truths allows one to understand
that the true nature of life is suffering, that the suffering is caused by no one but the self, that the suffering
resulted from the retribution of one's past karma. Through gaining insight of the Eight Major Sufferings
of life, one naturally comes to the conclusion that the suffering must cease. One thus gives rise to the
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strong motivation of seeking the attainment of stillness, calmness, tranquility and the quest for Nirvana.
Thus, one needs to take up the practices of the Four Noble Truths. With earnest practice of the Paths one
will achieve the fruit of Arhatship, mind awakening, and enlightenment and be liberated from the endless
cycles of birth and death and transcend the Three Realms.
The Noble Truths of Suffering and the Causes of Suffering
The first Eight Major Sufferings of life is Birth. Every mother forbears the pains and aches during
the ten months pregnancy. During the processes of birth the baby's body suffers extreme conditions of
sudden change, e.g., the sudden exposure of the tender skin to the cold and the wind. The excruciating
pains can best be described as that of breaking open the shell of a turtle. Following that is the growing
process. One tries very hard to make a living and becomes self-supporting. The life that follows might be
easier if it is a rich family. All living provisions are there when needed. However, that could be very
different for a child born in a poor family. For example, life is always difficult in the underdeveloped
countries where food and resources are very scarce. In adulthood, there are further responsibilities if one
gets married and has one's own family. To many, life is how to make ends meet. The feelings of
insecurity, anxiety, and tension from the work place and society just makes life even more difficult. Life
is never easy. It is not and it will never be easy. All these are the suffering of birth.
How about the suffering of old age? Every one will get old sooner or later. When one gets old, the
skin becomes wrinkled and loses its radiance. Physically one loses agility, flexibility, vitality, and
endurance. The functions of body, speech, and mind are no longer as effective as before. Furthermore, the
life of old people can be harder if one's children are not filial, considerate and caring. Their love and
concern for the children are no longer appreciated. Worse yet, they might not get any respect from their
children at all. There are many old people who become homeless now. There could be some comfort if
the old couples were surviving. At least, they would have someone to talk to or quarrel with. Otherwise, it
is not unusual that many old people do not speak a word to anyone else all day long. Without a
companion, the situation could be much worse, especially when one gets sick. No one would care about
them; even their children could be too busy to visit them. All there is for old age is suffering.
Talking about the suffering of sickness, a healthy person will never truly realize the suffering of
sickness. Only in grave illness will one appreciate the importance of good health. Sickness can be due to
physical or mental disorder. The latter includes long term emotional depression and anxiety,
psychological disorder, take over by external spirit(s), etcetera. The one and only wish for a very sick
person is understandably to "get well now". Nothing else, not even a precious gift, can substitute for a
healthy body and mind. Physical fatigue and exhaustion, mental depression and worry, aches and pains all
make one suffer.
Next, the suffering of death. Most people avoid talking about death or even mentioning the word
"death". It seems that bad luck is going to happen if one does. But, everyone has to die. Like it or not, that
is a fact. Is there any immortal in this world? However much longevity one gets, eventually one will have
to die. Pung-Zhu, a legendary man in ancient Chinese history, lived very long, but only for eight hundred
years. With blessing from Buddha Shakyamuni, Mahakashyapa entered into samadhi inside the Himalaya
Mountains. He is the only person in this world that will not die until the coming of Buddha Maitreya. His
duty is to pass on the alm-bowl and the saffron robes, the symbol of the Dharma Lineage, of Buddha
Shakyamuni to Buddha Maitreya. So, with the exception of Mahakashyapa, everyone else will have to die
eventually. The physical flesh body of human beings in the Jumbudvipa lasts about one hundred years in
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the present karmic conditions. Make no mistake about that. Everyone will die sooner or later. Everyone
fears facing death. Why? It is because after death there is the unknown. Where does a dead person go?
Everyone violates some of the Ten Wholesome Actions purposely or unintentionally, big or small, one
time or the other. Knowing the existence of the Eighteen Floors of Hells, one thus naturally has great
concern and fear about which world or Hell one will have to go to. Especially, in the process of dying, the
karmic debtors of the past lives may appear in the forms of illusory images. That can be very horrifying
because the self consciousness of the dying person is in a state of confusion.
What is the suffering of having to part with what one likes? At some points in life, kin, relatives
and good friends have to separate from each others. Can one imagine during World War I and World War
II, the Korean War, the Vietnam War, and many other wars, how many families were torn apart and how
many people died? How did people endure the suffering of having to part with their loved ones, alive and
dead? On a smaller scale, there is the suffering of seeing dying people in hospitals, the suffering of saying
goodbye to the dead in a mortuary or cemetery. Furthermore, when fame, power, and authority slip away
under one's nose; when all enjoyable things have to come to an end; there is suffering.
What is the suffering of having to encounter what one doesn't like? It is the suffering that one has
to endure when one comes face to face with a disliked person, an enemy, or unpleasant matters. There is
an old saying: "People don't get married if they don't owe each other." This explains the fact that most
married couples are not truly happy, joyous, loving, and caring for each other. Why? Couples have two
different personalities, philosophies, view points and values in many things and phenomena. If they
disagree and lack the virtue of patience and courtesy, there can be constant arguing and upset all day long.
It can get worse if the couples begin to engage in physical fighting. Similarly, all this can happen to family
members with different points of view, different priorities in doing things, different religious beliefs,
career decisions, and so on. For example, it is common that the parents want their children to major in
engineering. But, if the children have absolutely no interest in engineering and when the tension gets to
the point of being unreconcilable, some of them resort to committing suicide. How sad that is! A simple
disagreement results in unbelievable tragedy. Another example, suffering can also happen to people
having a high paying job as the working environment and colleagues can be very unfriendly and
inhumane. When quitting the job is out of question, one has no other alternative solution but to stay on.
Isn't that suffering?
What is the suffering of having to satisfy one's desires? It means that when one pursues glory,
happiness, and favorite things, he or she fails to get or secure them. In Samsara, one of the rules of thumb
is "What one wants is not always what one gets". We should cultivate the virtue of contentment. If one
deserves something according to his or her fate, the "something" will be his or hers eventually. However,
if it is not, do not be too forceful in trying to get it for it may just slip away immediately. In situations like
this, one will normally get upset. So, there is suffering.
In fact, all the suffering related to our having to part with what we like, our unwillingness to
encounter what we do not like, and satisfying what we desire, largely depends on the state of our mind. If
we truly comprehend that all things including our life are impermanent, we will not become overexcited
should everything come our way but remain in the unwavering state. Furthermore, we remain in the same
state of mind should everything seem to go against what we hoped for. If we have the insight of all
worldly affairs and natural phenomena, we naturally become wholly freed, totally liberated. Thus, we are
content about everything and any amount of anything is just right. There is nothing that is too much or too
little. We let go of things the natural way. We grasp nothing. The greatest wealth is contentment. All the
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suffering of life is truly eradicated. We attain the ultimate liberation in this life.
Now, what is the suffering of having the Five Aggregates? The five aggregates are material form,
feeling, perception, mental formation, and consciousness. Material form refers to the six sense objects
which are form, sound, taste, smell, touch, and conscious thoughts. The interactions between our six
sense faculties and the six sense objects give rise to the corresponding six classes of consciousness whose
functions are differentiation and reaction to the incoming messages. As a result, there is the duality such
as like and dislike, acceptance and rejection, etcetera. Once a decision is made based on our desirous
attachments and habitual defilements, a strong feeling about the object of concern comes into being. The
feeling can be divided into bad feelings and joyful feelings. If the object is to our liking, then there is the
happy feeling which is called the joyful feeling. Otherwise, we feel upset, pain, sorrow, anger, suffering;
then it is called bad feeling. Thus, if we constantly have strong feeling and opinions about the material
form, our emotions will always be dictated by it. This is a suffering.
The function of our perception is consequently activated if we like the (sense) object so much we
will try in all possible ways to possess it. In contrast to that, we will try our best to avoid it or reject it.
Therefore, we indulge in thriving and dreaming about it. We may even plan how to possess it by weighing
the potential outcomes and consequences. All this is suffering.
Next, we put the perception into action. It is called mental formation. For example, one sees a
house and feels that it is like his or her dream house. In order to come up with the down payment, one
decides to work three shifts a day. For the next thirty years he or she keeps on working hard to pay the
monthly house payments. Finally, it is paid up but he or she also lost their health. It is possible that other
people may try to do that differently. For example, they may rob, scam, cheat, etcetera, in order to come
up the needed money. The end results are clearly suffering.
The functions of the six classes of consciousness are the same as the conscious mind in terms of
Western psychology. Every time, interactions between sense faculties and sense objects occur the
conscious mind will act upon them. If it is a brand new experience our conscious mind will take a mental
note and memorize it. If it is not a new one, then our conscious mind would recall from memory and then
go through the processes of feeling, perception, mental formation, as just described above. The stronger
the interactions to the sense objects, the stronger imprints will be made in the deeper consciousness. For
example, seeing the clear full moon through the window in the Moon-Cake Holiday night one could not
help but cry: Why? The special occasion led him or her to recall a sad event that happened long ago
during the Moon-Cake day! As another example, one is having a daydream, but suddenly he shouts out
loud; this is followed by laughter. Obviously if the person is not insane, he or she might go through an
emotional roller coaster in his or her mind. These are the reflections of the conscious mind resulting from
the strong memories of the desirous attachments of the Five Aggregates. Both our mind and body can
suffer from the recall of conscious mind.
In addition to the Eight Major Sufferings of life, there are the inner and outer sufferings. The
former refers to the bodily and mental suffering such as headaches, sickness, sorrow, depression, and so
forth. The latter refers to robbery, riot, man-made and natural disasters such as fire and flood.
We should know that the nature of life is suffering. here is no safe, peaceful place in this world.
We alone are responsible for all our suffering and karmic retribution. How do we put an end to the source
of suffering? We should abandon the Causes of Sufferings.
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The Noble Truth of the Cessation and the Paths Leading to Cessation of Suffering
The Noble Truth of the Cessation of Sufferings is the attainment of stillness, calmness, and
tranquility. Sentient beings suffer from numerous and unceasing emotional vexations, such as the root
delusion, false views, conceptual obscuration, habitual defilements, and ignorance. Buddha is an
Enlightened and Awakened being who is completely liberated from the above fetters. When the causes of
suffering are all extricated, all suffering naturally evaporates. We spontaneously regain the true nature of
our original face, i.e., the Buddha nature, Nirvana. According to Sutras: "All conditioned things are
impermanent because things are constantly appearing and disappearing. When the rising and falling
ceases, the ultimate bliss is tranquillity and Nirvana." This means that all things and phenomena in the
universe are impermanent and unsatisfactory. Because of the constant changes, nothing is eternal. Things
come into being because of conditioned co-arising. When the conditions and circumstances disappear, the
"thing" disintegrates and is no longer the "thing" any more. All things have no inherent existence. The
existence of a physical body comprises the four elements. When the four elements dissolve, where is the
existence of the "I"? However, only our Buddha nature, the Bhutatathata essence, is eternal, birthless, and
deathless. It is the only "thing" that will not be affected by conditioned co-arising. Every one of us has the
Self-Buddha, so we can all become Buddha.
Buddha Shakyamuni enunciated the Noble Truth of the Paths Leading to Cessation of Sufferings
for the sake of leading sentient beings to enter and realize the knowledge, insight, and wisdom of
Buddhas and to finally attain Nirvana. Buddha gave discourses about the Noble Eightfold Path, the
Thirty-Seven Requisites of Enlightenment, and the eighty four thousand Dharmas in the Sutras. The
Thirty-Seven Requisites of Enlightenment provide thirty seven Dharma Gateways for entering the
spiritual path leading to Nirvana. The contents include the Four Arousings of Mindfulness, Four Right
Efforts, Four Wish-fulfilling Methods, Five Spiritual Faculties, Five Spiritual Forces, Seven Branches of
Enlightenment, and the Eightfold Noble Path.
Better than hearing thousands of teachings, the most crucial part of the Noble Truth of the
Cessation of Suffering is to put it into practice. Therefore, it normally refers to the Noble Eightfold Path,
the contents of which are Right Understanding, Right Thought, Right Speech, Right Action, Right
Livelihood, Right Effort, Right Mindfulness, and Right Concentration. Right Understanding indicates the
true comprehension of the Buddha Dharma and freedom from the deluded, wrong views of monotheism,
idealism, and materialism. Right Thought refers to the enriched spiritual life and quickly achieves
realization and stays away from thoughts of deceit, avarice and desire. Right Speech avoids the use of
lying, harsh words, slander, and idle talk, and remains silent in improper circumstances. Right action is to
observe the stainless conduct of the body, speech, and mind. All actions are for altruistic purposes and
never intend to harm other beings. Right Livelihood means to have a good and proper job for making a
living. It is better to have a job that does not harm other beings. For example, it is best not to be hunters,
butchers, fishermen, and so forth. Right Effort refers to diligently learning pure Dharma and practicing the
Three Higher Trainings, that is, precepts, meditation, and wisdom; constantly working hard to guide and
help other beings seek the emancipation from suffering; and attain enlightenment for oneself and help
others too. Right Mindfulness is to have a pure and sincere mind. One always is mindful of how to attain
enlightenment or how to help others attain the same, i.e., the Way of Bodhisattvas. Right Meditative
Concentration allows one to practice and harmonize the body and mind to realize the different meditation
states of emptiness of body, emptiness of mind, and emptiness of Dharma; to eradicate the grasping of
self-ego and Dharma, habitual defilements, and ignorance. Through practicing the Noble Eightfold Path
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one can attain Nirvana.
It is most important to gain insight into the Origins and Causes of Suffering. By truly
understanding the causes of suffering in this life resulted from what we did in previous lives, there is only
one way out of the unending suffering. That is to earnestly take up practice of the Path leading to the
Cessation of Suffering. Relying on the pure Dharma, one diligently practices according to the sacred
Teaching, attains final Nirvana, and realizes the fruit of Arhatship. The Arhat and Pratyekabuddha are
wholly freed from conceptual obscuration, but have not yet developed unconditioned loving kindness and
compassion. One should further pursue the quest of the Way of Bodhisattvas and Buddhahood and vow
to emancipate all sentient beings. Such a person is called one who has the right view and has the insight
of Right Understanding.
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