Some people call it QuanYin. But the character Quan means to observe, using the eyes to take in forms and appearances, using the ears to take in sounds. Here, the character Quán must be used, meaning to contemplate and illuminate in order to understand clearly, not to attain the meaning of sound but to attain the true nature of hearing. The title Guanyin reveals both the virtues of benefiting oneself and benefiting others, but the object contemplated is not the same.

In the Lotus Sutra, the Buddha taught: “Because one observes the sounds of the world in order to save beings from suffering, therefore one is called Guanyin”. The object contemplated here is worldly sounds (the fruition aspect revealing the abundant virtue of benefiting others).

In the Śūraṅgama Sutra, the Bodhisattva himself said: “Because I contemplate the perfect clarity of the ten directions, the name Guanyin resounds throughout the ten directions of the worlds”. The object contemplated here is the nature of hearing (the causal aspect revealing the profound depth of benefiting oneself).

The two sutras mutually conceal and reveal one another in order to make clear the wondrous perfection of the title. Why not call it Contemplating the Ear Faculty? Contemplating the Ear Faculty only reveals the aspect of benefiting oneself. Whereas the words Guanyin reveal both aspects of benefiting oneself and benefiting others. Although the objects contemplated differ, the Dharma that benefits is the same. The Dharma-gate of turning hearing inward is truly especially supreme. The title Guanyin is a teaching perfectly suited to beings’ capacities, unique and unparalleled.

Broadly expounding: Broadly expounding the ultimate subtlety in order to encourage cultivation. As soon as the Bodhisattva begins speaking, he immediately states that the Dharma-gate of turning hearing inward was transmitted by Tathāgata Guanyin, to remind later practitioners that the Dharma of liberation cannot be invented by oneself but must rely upon one who has cultivated and attained realization. Practicing without following the teachings of the sages. Do not recklessly follow your own ideas, or rely on heterodox teachers, for the faults will become immeasurable. Therefore, the precepts must be kept strictly pure like ice and frost. Examine yourself; if there are still karmic obstacles, repent until auspicious signs appear.

To arouse the mind and cultivate turning hearing inward according to the virtue of Guanyin, one must first arouse the great Bodhi mind. The Bodhi mind consists of three: the wholesome mind, the compassionate mind, and the straightforward mind. Awakening of Faith Treatise:

“The wholesome mind is to broadly perform all wholesome deeds and stop all evil deeds. The compassionate mind is to broadly ferry sentient beings across. The straightforward mind is right mindfulness of suchness”.

1. With regard to the place of dedication, the Śūraṅgama directs it toward the nature of cultivation;
2. The Awakening of Faith Treatise directs it toward suchness;
3. The Four Great Vows direct it toward Buddhahood.

Although the three terms differ, their purport is not two. The Bodhi mind is extremely precious, like a prince who, while still in the womb, is already more exalted than all the ministers. As soon as the Bodhi mind first develops, all Buddhas protect and remember it, and all sages bestow their blessings. The 100 examples in the Avataṃsaka Sutra still do not exhaust the abundant virtue of the Bodhi mind. Whoever forgets the Bodhi mind while cultivating various practices is immediately seized and held by Māra. Failing to arouse the Bodhi mind while cultivating various practices is like plowing and harrowing without sowing seeds, never becoming a Buddha. A beginner is required, when beginning the practice of turning hearing inward, to possess the three wisdoms. According to the ordinary meaning:

Wisdom from hearing: In the ordinary sense, it means learning extensively and hearing much. The substance of extensive learning is the ear consciousness together with the discriminating mind consciousness, understanding clearly. Here, the substance of wisdom from hearing is the nature of hearing, the wisdom of principle such as suchness without discrimination.

Wisdom from contemplation: In the ordinary sense, it means repeatedly considering and examining a matter. Here, wisdom from contemplation means consistently turning hearing inward, externally escaping the sound-dust, internally silently corresponding with principle and wisdom, without being drawn along by meanings of existence or non-existence.

Wisdom from cultivation: In the ordinary sense, it means putting the teachings into practice. Wisdom from cultivation here means attaining that all practices and meditative contemplation do not contradict one another. Spitting and waving the hands are never without concentration, much less while practicing wholesome deeds.

Arousing the Bodhi mind: Vow.

Untying the knots: According to the vow, practices arise.

At the beginning, within the nature of hearing: The nature of hearing is the object of principle illuminated, the wondrous principle of original enlightenment within the faculty. Arising with the wondrous wisdom of initial enlightenment like an illusion, using wisdom to illuminate principle is cultivation through hearing and cultivating hearing. The three words “within the nature of hearing” must be clearly distinguished, for the mind at the causal stage must not be confused:

• Not the fleshly ear.
• Not ear consciousness.
• Not mind consciousness.

When Ananda requested the Dharma, the Buddha repeatedly broke down consciousness three times and revealed seeing ten times, wishing Ananda to grasp and use Seeing. “Within the nature of hearing” is precisely the Seeing that the Buddha explained ten times. Later, the assembly of the four categories and the integration of the seven elements to reveal the three Tathāgata-garbhas are likewise only discussions of this nature. If one can examine and distinguish clearly here the fundamental cause of cultivation, only then can the fruition ground be perfectly accomplished.

Entering the stream, forgetting the object: Tathāgata Guanyin taught entering samādhi through hearing, contemplation, and cultivation. Guanyin Bodhisattva followed the instruction and began the practice, which is precisely wisdom from hearing. From this point onward, it includes both wisdom from contemplation and wisdom from cultivation until entering right concentration. The Ear Faculty flowing along with the stream and following sounds is the root of bondage. Turning hearing inward and entering the stream to illuminate the nature is the root of liberation. Therefore, all Buddhas, with one voice, told Ananda:

“Saṃsāric birth and death, liberation and Nirvāṇa, their roots all lie in the six faculties”.

The Bodhisattva cultivating this Dharma-gate is precisely in accord with the purport of Śākyamuni Buddha and the Buddhas of the ten directions.

Entering the stream: The active aspect entering is contemplative wisdom. The object entered is the ear-gate. Entering means turning the mechanism of hearing back to illuminate the nature, not flowing outward to conditions of sound. That is, reversing the karmic stream of delusion woven together since beginningless time. Following the stream of the sages is the nature of hearing in the ear faculty. Entering the stream means wisdom from contemplation together with wisdom from cultivation, using contemplative wisdom to contemplate (not the discriminating consciousness-mind to contemplate). Who is it that hears sounds? Whenever there is even the slightest sound, immediately investigate this question. Continuously, secretly, without interruption. When the sound ends, again ask who hears stillness? The Chan tradition investigates the huatou using the mind faculty, whereas this uses the ear faculty. But they are the same in that the light of wisdom shines inward. The Buddha taught only that one should not follow the movement and stillness of the sense-dust, escape attachment in order to subdue inwardly, and return to the true source. Thus the light of wisdom does not shine outward. There is no need to forget the dust, yet the dust is still forgotten.

• Entering the stream: Accord with enlightenment.
• Forgetting the object: Turn away from dust.

Turning away from dust and accord with enlightenment is the wondrous essential purport of cultivation in the Śūraṅgama, extremely concise, extremely skillful and subtle. Forgetting the object unties the knot of movement caused by the sound-dust and is the initial stage of practice. It is not the destruction of sound but the power of concentration that accomplishes it. Entering the stream is the cultivation and realization of perfect penetration. Once the moving dust ceases, the still dust appears. From then on, throughout the day one hears the realm of stillness. The still dust is a knot that must be untied. One still uses the two wisdoms of contemplation and cultivation. Do not condition oneself upon the still dust that is heard; investigate who hears the still dust? The still dust is the object, the nature of hearing is the mind.

Guanyin Bodhisattva saves from seven calamities, frees from the three poisons, responds to two kinds of wishes, that is great compassion, and also brings benefit and joy to sentient beings, causing sentient beings to leave suffering and attain happiness, that is loving-kindness and compassion. Because of great loving-kindness and great compassion, therefore the Universal Gate Chapter of Guanyin Bodhisattva is spoken. There is another meaning as well, namely ‘’merit and wisdom’’. Merit, the reason Guanyin Bodhisattva often follows sounds to save beings from suffering, whether they are wholesome sounds, evil sounds, sounds of suffering, sounds of joy .etc… He can distinguish them all, is because He possesses true wisdom. Where does His wisdom come from ? It is because He gives universally, using this Dharma to give to sentient beings, therefore He has that merit, and thus merit adorns Him.

There is also ‘’true response’’. True means that Guanyin Bodhisattva relies on the wondrous power of His true body to save beings from the seven calamities, eliminate the three poisons, and fulfill sentient beings’ two wishes, which is through the wondrous power of His true body. He also manifests thirty-two transformation bodies, this is called the response body, used to teach and transform sentient beings, hence there is this ‘’true response’’.

There is also ‘’expedient means’’. Guanyin Bodhisattva relies on the power of the Dharma body, while in stillness, that is, in secrecy, to benefit sentient beings, this is called ‘’true’’. He also uses thirty-two transformation bodies to teach and transform sentient beings, this is ‘’expedient’’. Expedient means skillful and provisional means, that is also a method used temporarily, not permanently. Because Guanyin Bodhisattva uses both the expedient and the true, therefore this Universal Gate Chapter is spoken.

There is another cause and condition called ‘’Fundamental and Manifestations’’. What is the Fundamental ? The Fundamental means the root; manifestations means traces. Guanyin Bodhisattva uses one Dharma body to universally save all sentient beings, this is the ‘’Fundamental’’, He uses transformation bodies to teach and transform sentient beings, that is ‘’manifestations’’. His Dharma body is like the moon, and the manifestations are also like ‘’the moon reflected in a thousand rivers’’. Therefore, there is the saying : ’’Wherever a thousand rivers have water, the reflection of the moon shines down.’’ One moon shines down upon every river, and the moon in every river all manifests from the fundamental body of one moon. The moon in the water is ‘’manifestation’’. The moon in the sky is ‘’Fundamental’’. That is the cause and condition of ‘’Fundamental and Manifestations’’.

The Buddha said to Ananda, “If there are people in the Dharma-ending Age who wish to establish a bodhimanda, they should first find a powerful white ox in snowy mountains, one which eats the lush and fertile sweet-smelling grasses of the mountain. Since such an ox also drinks only the pure water of the snowy mountains, its excrement will be very fine. They can take that excrement, mix it with chandana, and plaster the ground with it.

If it is not in the snowy mountains, the ox’s excrement will stink and cannot be used to smear on the ground. In that case, select a level place, dig down five feet or so, and use that yellow earth.

Mix it with chandana incense, sinking-in water incense, jasmine incense, continuously permeating incense, burnished gold incense, white paste incense, green wood incense, fragrant mound incense, sweet pine incense, and chicken-tongue incense. Grind these ten ingredients to a fine powder, make a paste, and smear it on the ground of the platform. The area should be sixteen feet wide and octagonal in shape.

In the center of the platform, place a lotus flower made of gold, silver, copper, or wood. In the middle of the flower set a bowl in which dew that has collected in the eighth lunar month has been poured. Let an abundance of flower petals float on the water. Arrange eight circular mirrors in each direction around the flower and the bowl. Outside the mirrors place sixteen lotus flowers and sixteen censers, so that the incense-burners are adorned and arranged between the flowers. Burn only sinkingin-water incense, and do not let the fire be ‘seen.’

Place the milk of a white ox in sixteen vessels, along with cakes made with the milk, rock-candy, oil-cakes, porridge, turushka, honeyed ginger, clarified butter, and filtered honey. These sixteen are set around the outside of the sixteen flowers as an offering to the Buddhas and great Bodhisattvas.

At every mealtime and at midnight, prepare a half-pint of honey and three tenths of a pint of clarified butter. Set up a small incense burner in front of the platform. Decoct the fragrant liquid from the turushka incense and use it to cleanse the coals. Light them so that a blaze bursts forth, and toss the clarified butter and honey into the flaming censer. Let it burn until the smoke disappears, and present it to the Buddhas and Bodhisattvas.

About the four outside walls one should suspend flags and flowers, and within the room where the platform is located, one should arrange on the four walls images of the Thus Come Ones and Bodhisattvas of the ten directions.

In the most prominent place, display images of Vairocana Buddha, Shakyamuni Buddha, Maitreya Bodhisattva, Akshobhya Buddha, Amitabha Buddha, and all the magnificent transformations of Gwan Yin Bodhisattva. To the left and right, place the Vajra-Treasury Bodhisattvas. Beside them display the lords Shakra and Brahma, Ucchushma, and the Blue Dirgha, as well as Kundalin and Bhrukuti and all Four Heavenly Kings, with Vinayaka to the left and right of the door.

Then suspend eight mirrors in the space around the platform so that they are exactly opposite the mirrors on the platform. This will allow the reflections in them to interpenetrate ad infinitum.

During the first seven days, bow sincerely to the Thus Come Ones of the ten directions, to the great Bodhisattvas, and to the names of the Arhats. Throughout the six periods of the day and night, continually recite the mantra as you circumambulate the platform. Practice the way with a sincere mind, reciting the mantra one hundred and eight times at a stretch.

During the second week, direct your intent by making the vows of a Bodhisattva. The mind should never be cut off from them. In my vinaya, I have already taught about vows.

During the third week, one holds the Buddha’s mantra, Bwo Da La, for twelve hours at a time, with a single intent; and on the seventh day, the Thus Come Ones of the ten directions will appear simultaneously. Their light will be mutually reflected in the mirrors and will illumine the entire place; and they will rub one on the crown of one’s head.

If one cultivates this samadhi in the Bodhimanda, then even in the Dharma-ending Age one can study and practice until one’s body and mind are as pure and clear as Vaidurya.

Ananda, if any one of the bhikshu’s precept transmitting masters or any one of the other bhikshus practicing with him is not pure, the Bodhimanda as described will not be successful.

After three weeks, one sits upright and still for a hundred days. Those with sharp faculties will not arise from their seats and will become Shrotaapannas. Although their bodies and minds have not attained the ultimate fruition of sagehood, they know for certain, beyond exaggeration, that they will eventually accomplish Buddhahood.

You have asked how the Bodhimanda is established. This is the way it is done.”

Explanation:

White buffalo: symbolizes fundamental wisdom.

Snow Mountain: symbolizes suchness.

Fragrant grass and flowers and leaves: symbolize the wondrous wisdom of the Middle Way.

Clear water, mist and dew: symbolize the wondrous samādhi of the Middle Way.

Buffalo dung, sandalwood, plastering the earth: the three non-outflow studies, perfuming the Dharma-body and becoming the true cause at the ground of practice.

No white buffalo: this is a person of middling faculties.

Dig five feet of earth: let go of external affairs and exclusively turn hearing inward to break through the five aggregates.

Mix with the ten kinds of incense: the 10 pāramitās. The ten kinds of incense:

1. Chandana: symbolizes the nature that is unborn and undying.
2. Aloeswood: very heavy core powder that sinks immediately when placed in water.
3. Jasmine: cooked and blended into a paste.
4. Continuously permeating: used to relieve aches and pains.
5. Burnished gold: used to calm the spirit.
6. White paste : removes poisonous qi and prevents boils.
7. Green wood: like licorice, making one sleep well.
8. Fragrant mound: makes the eyes bright.
9. Sweet pine: relieves abdominal bloating and promotes the downward movement of qi.
10. Chicken-tongue incense: when taken for a long time, the body and mouth constantly emit a fragrant aroma.

Ground into powder: the 10 pāramitās expand into the myriad practices.

Foundation of the ritual platform: symbolizes the principle and essence.

Eight-sided platform: the 8-fold Noble Path.

Round mirrors: symbolize the fu nction of wisdom.

Each mirror: reflects one right angle of the platform. The sixteen round mirrors reflect one another. The round and square images, square and round alternating with one another, symbolize the nonduality of essence and function, and the unobstructed interpenetration of phenomena and principle.

Burning incense without a visible flame: the wondrous precepts without characteristics.

Cakes: the Dharma joy of meditative delight.

Making offerings to the Buddha: turning toward the virtues of fruition.

Making the Bodhisattva vows: the four great universal vows

Sentient beings are boundless, I vow to liberate them
Afflictions are inexhaustible, I vow to end them
Dharma gates are immeasurable, I vow to learn them
The Buddha Way is unsurpassed, I vow to accomplish it

Bwo Da La Mantra: reciting the mantra “Tát Đát Ra Bát Đát Ra” taught by the Buddha, which is the Shurangama Mantra.

Practice hall for cultivating Samādhi: cultivating the Dharma method of turning the light back and reflecting inward to contemplate freely, or cultivating the Dharma of Perfect Penetration through the Ear Faculty of Guanyin Bodhisattva

 Long ago, Shakyamuni Buddha had already arranged a seat for us in the Shurangama Dharma Assembly. Among the various Dharma-door practices, which Dharma-door is most suitable for sentient beings in this present age who have great faculties and aspire to seek the Unsurpassed Way?”

The Buddha asked Manjushri Bodhisattva. “Which Dharma-door most easily leads to accomplishment? Manjushri, please pay attention and choose one Dharma-door.”

Manjushri Bodhisattva presented:
I now respectfully report to the World-Honored One, the Buddha appeared in the Saha world, The true essence of the Dharma-door in this realm, Is purified through sound. In this world, the place called “endurance,” where the Buddha manifested out of compassion, the true method for teaching and transforming sentient beings is the purity of sound. This points to the Dharma-door of turning hearing inward to hear one’s own nature.

To cultivate and realize samadhi, It is truly appropriate to enter through the hearing nature. The practice of turning hearing inward to hear one’s own nature is truly the most wondrous, the finest among all Dharma-doors. With the ear faculty, Even through a wall, the ears can still hear sounds. You can still hear what is on the other side of the wall. Sounds both near and far can be heard. Compared with it, the other five faculties truly cannot measure up. The eyes, nose, tongue, body, and mind do not function like the ear faculty–it is more perfect than the ear faculty. The function of the ear faculty is completely unobstructed and unhindered. The other faculties cannot possibly compare with the ear faculty. This is what is truly unobstructed. The other five senses do not possess this true unobstructedness.

When there is sound, when there is no sound, when sound has just arisen, when sound has completely ceased, the hearing nature never disappears. Everyone can recognize this in an ordinary waking state. Yet it still constantly exists even while dreaming. Someone may be deeply asleep and still hear the sound of the laundry beater used by someone washing clothes and the sound of the rice-pounding pestle, like bells and drums harmonizing together. This proves that the hearing nature still exists even in dreams. It is not that because there is no thinking, (the hearing nature) does not exist. It is unlike the mind, which is not manifest when there is no thinking. The awareness that observes transcends thought. The knowing of the hearing nature transcends thinking.

It is because of the sound-dust that there is a name. Because there is sound-dust, there is hearing. We call that which recognizes sound-dust hearing ‘sound’. Turn hearing back and one is liberated from sound-dust. What is that which has departed from it called? We say there is hearing because there is sound, but does hearing remain when there is no sound? Hearing still remains. Because the hearing nature is not an object of arising and ceasing. Therefore, turn hearing back to the hearing nature. From now on, do not chase after the six faculties and the six sense-objects. Return the six faculties and the six sense-objects to the self-nature.
Turn hearing inward to hear one’s own nature
Then one attains the Unsurpassed Way.

What is your self-nature? When you listen, you will recognize it. Now, before you recognize it, you will not understand until I tell you. For example,, when I drink this cup of tea, I myself know whether the tea is cold or hot, but you still do not know anything. If you want to know, you must drink the tea yourself. If you want to recognize your own self-nature, first of all, you must turn the hearing nature back. If you do not do so, how can you hope to recognize your own self-nature? You ask:
“When turning the hearing nature back, how do I listen?”

Use your own ears, but do not listen to sounds outside. Do not try to find out what is happening out on the street, or who is saying what. Turn hearing inward and listen within yourself. In this way your self-nature will manifest. That is how you practice. When you turn the hearing nature back, you become free with respect to external sounds.

“What is that which has departed from it called?” If you yourself can completely separate from external sounds, hearing yet not hearing, is this not truly the hearing nature? Yes and no. Not, yet yes. Hearing yet not hearing. This means being free with respect to sound. You hear, but not in the way you heard before. Although you know that ordinary hearing can hear sounds far away or nearby, it still has a limit. If you truly attain the practice of turning the hearing nature inward to recognize your own self-nature, then you can hear throughout the entire Dharma Realm. But you can also choose not to hear any sound from the entire Dharma Realm. You must exercise control. It is like a telegraph. If I want to send, I can send to everyone everywhere at any time. If I do not want to send a telegram, I will not do so. If I want to hear whatever sounds in the Dharma Realm, I can turn it on. Try it. What is such freedom with respect to sound called? It originally has no designation. It is that which transcends the designation of hearing and the true hearing nature.

What does it mean to turn the hearing nature inward to recognize one’s own self-nature? That is the practice used in investigating Chan meditation. When investigating Chan, do not be eager to devote all your energy to seeking outward. You should turn the light inward and reflect. Then ask yourself: “Who is the one reciting the Buddha’s name?” “Who?” Place the word “Who?” in your mind and then listen with your own ears. Pursue the word “Who?”. Do this continuously, without stopping. Do not let your practice be interrupted. Contemplate this topic of inquiry in whatever you are doing.

“What” is this? That is the question. “Who is the one reciting the Buddha’s name?” You do not need to recite it aloud, but ask within your mind and listen with your own ears. Listen within, not outside. After listening within, your mind and hearing nature will eventually merge into one. And then, unexpectedly, at a time you do not anticipate, you will suddenly become enlightened. But you absolutely must bring your mind and nature back together as one. Do not let them scatter in many directions. Do not let them dissipate outward. Gather them inward. Turn the hearing nature inward to recognize your own self-nature. Eventually and naturally your practice will develop. Investigating Chan and the practice of turning the hearing nature inward to recognize one’s own self-nature are the same. And now everyone knows that using the ear faculty to cultivate perfect penetration is the easiest method. Therefore, devote all your mental energy to cultivating this method.

The Sutra teaches: Because the faculties are formed by gathering in sound, now one must escape sound. Just as water becomes ice because of cold, now to return to water one must surely escape cold.

Clearly understand the path to which it returns

The Buddha said to the five Bhikshus:

“This is suffering, its nature is oppression.
This is the cause of suffering, its nature is attraction.
This is cessation, its nature is realizable.’’
This is the path, its nature is cultivable.

This is the turning of the Dharma wheel by demonstration.

He further said:
“This is suffering, you should know it.
This is the cause of suffering, you should sever it.
This is cessation, you should realize it.’’
This is the path, you should cultivate it.

This is the turning of the Dharma wheel by exhortation.

He further said:
“This is suffering, I have known it.
This is the cause of suffering, I have severed it.
This is cessation, I have realized it.’’
This is the path, I have cultivated it.

This is the turning of the Dharma wheel by realization”.

Therefore: “Know suffering, end the cause, long for cessation, cultivate the path.” This means: One must know suffering, must eliminate its causes, must aspire to the tranquil and still realm, and must cultivate the path of the Noble Ones. This is the general meaning of the Four Noble Truths. In today’s article, we will discuss the Noble Truth of Cessation.

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The Noble Truth of Cessation

The Noble Truth of Cessation: Cessation means quiescence, and upon reaching this realm:
“The path of speech is cut off,
The place of mental activity is extinguished’’.

Therefore:
The mouth wishes to speak, but words no longer remain,
The mind wishes to engage with objects, but thoughts have already ceased.’’

When the Buddha realized the Truth of Cessation, what did the Buddha realize? You should know that the Noble Truth of Cessation, in this Saha World, has various different names, roughly one hundred names can be listed:

1. It is sometimes called non-contention: That is, there is no dispute.
2. It is sometimes called separation from defilement: Far removed from all worldly defilements.
3. It is sometimes called quiescence: Being apart from afflictions is quiescence, and being free from suffering and distress is stillness.
4. It is sometimes called signlessness: There are no signs whatsoever, hence: “Sweep away all dharmas and be apart from all signs’’.
5. It is sometimes called non-falling: There is no falling into lower realms.
6. It is sometimes called without self-nature, that is, there is no inherent self-nature.
7. It is sometimes called unobstructed: There are no obstacles whatsoever, no affliction-obstacle, and no obstacle of what is known.
8. It is sometimes called cessation: All afflictions are completely extinguished.
9. It is sometimes called true substance: That is, the true original substance.
10. It is sometimes called abiding in self-nature: Abiding in self-nature, because it is originally extinguished.
11. It is sometimes called the ultimate meaning: That is, the dharma of quiescent cessation, hence the saying: “All dharmas from the very beginning, are constantly of the nature of quiescent cessation.’’
12. It is sometimes called going beyond: Going beyond the three realms and reaching the realm of Eternal Stillness and Light.
13. It is sometimes called worthy of praise: That Dharma of cessation can be praised.
14. It is sometimes called peace and security: Peaceful and stable, with no conflict.
15. It is sometimes called skillfully entering: Turning inward toward the inner mind.
16. It is sometimes called taming: Able to tame stubborn beings, transforming them into gentle beings, turning from evil toward goodness, repenting of the evil karma they have created, and becoming wholesome beings.
17. It is sometimes called one portion: Each person has a portion of this cessation.
18. It is sometimes called without offense: When all evil offenses are completely extinguished, there are no more afflictions.
19. It is sometimes called freedom from greed: Being free from all greed.
20. It is sometimes called decisiveness: Decisively leaving suffering and attaining joy, leaving the suffering of the three realms and attaining the bliss of Nirvana.
21. It is called great meaning: The meaning and principle are very great.
22. It is called benefiting greatly: It greatly benefits sentient beings and does not harm sentient beings.
23. It is called the meaning within meaning: Within the meaning and principle there is meaning and principle, which is a very supreme, very wondrous Dharma.
24. It is called immeasurable: It fully contains immeasurable meanings and principles.
25. It is called the place that should be seen: The place where the truth of cessation can be seen.
26. It is called freedom from discrimination: By being free from discrimination, one can attain the Buddha-nature of all Buddhas.
27. It is called supreme subduing: There is a supreme method of subduing sentient beings, incomparable to anything else.
28. It is called always equal: Always equal, all sentient beings are equal, without discrimination.
29. It is called able to dwell together: They can dwell together, without obstruction.
30. It is called unconditioned: That is, without any conditioned activity, it cuts off all evil and gives rise to all wholesome Dharmas.
31. It is called incomparable: There is nothing comparable to it.
32. It is called completely purifying: It completely purifies all afflictions.
33. It is called free from defilements: Free from all dust and defilements.
34. It is called supreme root: The most supreme root of wholesome roots.
35. It is called praising and assembling: Praising and extolling all Buddhas, in order to participate in all Dharma assemblies.
36. It is called without waiting for assistance: No assistance is needed, no waiting is needed.
37. It is called cessation of delusion: It can destroy all delusions.
38. It is called supreme: The highest and most exalted, incomparable to anything.
39. It is called all reverence: With utmost reverence, one attains liberation and is no longer subject to birth and death.
40. It is called breaking the egg: The preceding five aggregates have been extinguished, and the subsequent five aggregates do not arise.
41. It is called cutting off continuity. What is cut off ? The flow of birth and death.
42. It is called opening and revealing: Opening and revealing the true principle.
43. It is called without written words: The Dharma-door of true reality (without characteristics), with no written words whatsoever to represent it.
44. It is called nothing to cultivate: Cultivation has reached its utmost point, reaching the realm where there is nothing further to cultivate.
45. It is called nothing to see: Because it has been extinguished, all afflictions do not arise, and what does not arise is nothing to see.
46. It is called nothing to do: What should be done has been completed, and there is nothing more to do.
47. It is called quiescent cessation: Having left afflictions, there is no suffering or trouble, and one reaches the realm of quiescent cessation.
48. It is called already burned clean: All afflictions have already been burned away.
49. It is called laying down the burden: The burdens of affliction-obstacles, karmic obstacles, and retribution-obstacles have already been laid down.
50. It is called already eliminating and destroying: The bad has been removed, leaving the good.
51. It is called non-retrogression: Having realized quiescent cessation, one therefore does not regress.
52. It is called freedom from speech: Having left the characteristics of speech, there are therefore no words or written language whatsoever.
53. It is called without characteristics or appearance: Because it has been extinguished, there are no forms or appearances.
54. It is called worthy of rejoicing: Because one attains the bliss of quiescent cessation, it is worthy of rejoicing.
55. It is called firm: The truth of cessation is firm like a vajra, and nothing can destroy it.
56. It is called supreme and wondrous: The truth of cessation is the most wondrous, the supreme, incomparable to anything.
57. It is called freedom from ignorance: Having left all ignorance, wisdom manifests before one.
58. It is called complete cessation: All afflictions are completely extinguished.
59. It is called far removed from evil: Far removed from all evil.
60. It is called going out: It can leave the burning house of the afflictions of the three realms.
61. It is called leaving the prison: Leaving the prison of the three realms.
62. It is called true: Attaining the true and wondrous Dharma that is not false.
63. It is called freedom from calamity: Far removed from all suffering and calamity.
64. It is called protection: Protecting the body and mind so that they are pure and free from defilement.
65. It is called freedom from evil: Far removed from all evil and giving rise to all goodness.
66. It is called accordance: Following all skillful means.
67. It is called fundamental: This is the most fundamental Dharma-door.
68. It is called abandoning the cause: Abandoning the cause of suffering, one attains the fruit of bliss.
69. It is called unconditioned: Without conditioned activity, which is also the Dharma of the transcendent world.
70. It is called without continuity: Without continuity, one leaves the cycle of rebirth.
71. It is called fullness: It fills everywhere, throughout empty space and the entire Dharma realm.
72. It is called deathless: The realm of neither arising nor ceasing is deathless.
73. It is called no-self: Because it has been extinguished, no self remains in existence.
74. It is called without inherent nature: With cessation, there is no inherent nature.
75. It is called the end of discrimination: The discriminating mind has ended.
76. It is called abiding in bliss: Abiding in the truth of cessation is the greatest bliss.
77. It is called without limit: There is no quantity, no boundary.
78. It is called cutting off the flow: The flow within the cycle of rebirth has already been cut off.
79. It is called the place where activity is ended: Reaching the realm: « The path of speech is cut off, the place of mental activity is extinguished».
80. It is called non-dual: There is no duality, and that is cessation.
81. It is called breaking the support: The place upon which afflictions depend has been broken, so there are no more afflictions, no more ignorance.
82. It is called without heedlessness: That is, maintaining the rules, with no more desires, no more afflictions.
83. It is called true: The true principle that is not false.
84. It is called equality: That is, neither arising nor ceasing, neither defiled nor pure, neither increasing nor decreasing.
85. It is called wholesome purity: This is the most wholesome pure Dharma.
86. It is called without illness: There are no afflictive illnesses whatsoever.
87. It is called without crookedness: There is no crooked and deceitful mind that deceives others, hence: ‘’A straight mind is the place of enlightenment.’’
88. It is called without characteristics: Because it has been extinguished, there are no characteristics remaining.
89. It is called freedom: Freedom is liberation, and liberation is freedom.
90. It is called non-arising: Upon reaching the place of quiescent cessation, there is neither arising nor ceasing.
91. It is called without accumulation: There is no accumulation of afflictions.
92. It is called unattainable: Because it has been extinguished, there is nothing to attain, hence, ‘’no wisdom and also no attainment .’’
93. It is called wondrous medicine: The truth of cessation is truly a good medicine, able to cure all afflictive illnesses.
94. It is called indestructible: The truth of cessation cannot be destroyed.
95. It is called without attachment: There is no attachment, everything is let go.
96. It is called immeasurable: There is no quantity, no end.
97. It is called vast and great: Vast and great without boundaries.
98. It is called the enlightenment factor: The enlightenment factor among the seven enlightenment factors.
99. It is called freedom from defilement: Free from defiled Dharmas.
100. It is called unobstructed: There are no obstructions whatsoever.

Everyone! When listening to sutras and hearing the Dharma, you must practice according to the Dharma, delve deeply into the sutra treasury, give rise to a great mind, and only when these three conditions are fulfilled can you achieve great function. Ordinary people use force to subdue others, which is domination, and is also the way of the tyrant. Using virtue to win others over is yielding, which is also the way of the king. Therefore:

“Yielding means not contending,
Contending means not yielding.’’

Using force to contend makes people submit with their mouths but not with their hearts. Using virtue to win people over makes them submit both in heart and in speech. Why is the world currently deteriorating ? Because everyone contends instead of yielding, everyone has the mindset that you contend, I compete, and no one gives way. We who cultivate the Way must have the mindset of yielding and not contending.

Don’t worry, Be Happy

Today I respectfully bow my head and turn my heart toward Most Venerable Master, and I would like to convey to you my deepest reverence, faith, and gratitude. Although I did not have sufficient affinity to become your disciple and do not bear the Không family name, I can never fully express my heartfelt gratitude for the Dharma teachings you gave me when I was a school student

Thanks to your virtue in giving me the book “Buddhadharma 1”, I came to know who the Buddha is and what the Dharma is. And after listening to your Dharma talks and receiving those seeds, today I have come to understand the profound teachings in the Buddhist sutras. From that affinity, today I have read through Buddhist sutras in the Tripitaka and have also translated those sutras into English. In the past, everyone said that since I had only studied through fifth grade, how could I know words and meanings, let alone the profound meanings of the Buddhadharma. But you still had faith in me and even gave me many Buddhist scriptures and books so that I could study on my own.

I respectfully bow in homage and express my gratitude for your merits, as a Buddhist who took refuge with you. I respectfully pray that your Dharma body is always at ease and that the lamp of wisdom always shines.

Namo Fundamental Teacher Shakyamuni Buddha.

I respectfully bow my head in gratitude to my Teacher.

— oOo —

History of Most Venerable Master Thích Chánh Lạc

Most Venerable Master Thích Chánh Lạc was born on January 8, 1931 in Quảng Trị, Vietnam. He was a disciple of the Most Elder Venerable Master Hải Đức Thích Phước Huệ.

Secular name: Lê Kim Cương.

Year of ordination: 1944 with Dharma name: Chơn An, Dharma title Chánh Lạc

1947-1956. Received the Bhikkhu Precepts and Bodhisattva Precepts at the end of 1953, at the Buddhist Institute
1960-1961: Passed the second-level baccalaureate.
1963-1964: Graduated with a Bachelor of Arts in Sino-Vietnamese pedagogy at the University of Letters in Saigon.

1963-1964: Former General Secretary of the Organizing Committee of the Congress for the Unification of Vietnamese Buddhism.
1966-1969: Former General Secretary of the Education Department of the Unified Buddhist Church of Vietnam.
1967: Former General Secretary of the Committee for the Protection of the 05/66 Charter.
1968: Former General Secretary of the National Bồ Đề Education Congress and Buddhist Institutes.
1967-1968: Lecturer in the Buddhist Studies faculty at Vạn Hạnh University; Principal of Bồ Đề Bình Dương upper secondary school.
1969: Studied abroad in Taiwan.
1971-1972: Earned a Master’s degree at National Taiwan Normal University.
1979-1980: Earned a Doctorate in Chinese Literature and Philosophy at the aforementioned university
1985 Went to the United States, state of Colorado
1988 Inauguration ceremony of Như Lai Temple in Denver Colorado
From 1988 until today Most Venerable Master has held many positions in the Overseas Unified Buddhist Church of Vietnam.
2005 Phú Lâu Na Publishing House, specializing in printing Buddhist scriptures and books

Below are the sutras that Most Venerable Master translated into Vietnamese and English. If any Buddhist practitioner practices Pure Land Buddhism, they should also know the method of practice for attaining the great concentration of Buddha Recitation Samadhi

Sutra of Mahayana Bodhisattva Recitation Samadhi (Vietnamese)

Sutra of Mahayana Bodhisattva Recitation Samadhi (English)

The Most Venerable Master is a true practitioner, and therefore his reputation is often attacked by demons and spirits. The demon kings often call upon lesser demons to possess his disciples and come to the temple to cause disturbances. Indeed, this is the Dharma-ending age. If Buddhists wish to practice this Buddha Recitation Samadhi, they should remember the words in the sutra:

“If a bodhisattva wishes to enter this samadhi, he must deeply give rise to thoughts of fear, must contemplate distancing himself from slander and jealousy so as not to be blamed by others, and must contemplate eliminating shamelessness and lack of remorse and cultivating the virtue of shame and remorse.”

Taking Refuge in the Buddha

The Jewel of the Buddha has two aspects: the Buddha’s body and the Buddha’s virtues.

The Buddha’s body means the Tathagata, Worthy of Offerings, Perfectly and Completely Enlightened, Perfect in Knowledge and Conduct, Well Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One. In the past, having passed through immeasurable, boundless asamkhyeya kalpas, without sparing body or life, diligently cultivating the six perfections and myriad practices to perfection, sitting upon the Vajra Seat beneath the Bodhi tree, conquering the armies of Mara, severing all fetters, realizing Omniscience, attaining Perfect Enlightenment, and possessing such complete and wondrous virtues, he is therefore called the Buddha.

The virtues of the Buddha mean that within the Buddha’s body are fully present the Ten Powers, the Four Fearlessnesses, the Eighteen Unshared Dharmas, great Loving-kindness, great Compassion, great Joy, great Equanimity, the three liberation gates, the three modes of manifestation, the six supernatural powers, the Samadhi of following the mind, the four wisdoms, the two wisdoms, freedom from views and knowledge, the severing of the afflictive obscurations and the obscurations of knowledge, freedom from all habitual tendencies, and the effortless path, while nevertheless manifesting transformations such as they are. Whether far or near, he moves and stands freely without obstruction. A mustard seed can contain immeasurable Mount Sumerus. All Buddhas and Tathagatas fully possess immeasurable, boundless virtues such as these. Their lifespans are freely extended from one kalpa to immeasurable kalpas without diminution, and within the realm of miraculous manifestations, they come and go freely according to their wishes without any obstruction. When the Buddhas, the World-Honored Ones, pass through cities, towns, and villages, they first radiate wondrous, brilliant golden light throughout those places. Sentient beings there who encounter this light, if they have bodily illness or mental illness, are all healed. When the fire of the mind is extinguished, the body becomes cool; those with hunched backs become straight, the lame can walk, the blind can see, the deaf can hear, the mute can speak, those with disturbed minds become calm, and those seized by demons, spirits, and mad delusions are all freed. The naked are clothed, the arrogant become humble, the sorrowful become peaceful, those who have lost their way find the right path, the hungry and thirsty receive food and drink, those imprisoned are freed, and the fearful become fearless; mounds, pits, hills, and mountains all become level like the palm of a hand. Small, low houses naturally become tall and spacious, and narrow roads all become broad. Markets and villages naturally open up and become accessible, and filth and impurity instantly become fragrant. Thorns, poisonous mosquitoes, bricks and tiles, sand and stones all disappear. The sunlight shines without scorching heat. A gentle breeze blows without raising dust, and the sounds of birds: white cranes, peacocks, parrots, saris, kalavinkas, kajilas, kanalas, jivajivas… are melodious. Elephants, horses, buffaloes, goats, cows, long-tailed cattle, wild buffaloes, water buffaloes, each species makes very beautiful sounds; zithers, flutes, pipes, stringed instruments, drums… these musical instruments sound without being played, and other exquisite and rare things all arise through miraculous transformation. Such rare phenomena become increasingly wondrous and excellent day by day, all through the majestic spiritual power of the Tathagata. If there are any sentient beings who doubt the Buddha, the World-Honored One, and whether the Buddha’s virtues are one or different, one should tell them:

The Buddha’s body and the Buddha’s virtues – neither one nor different. Just as fire, a lamp, oil, a wick, and light are neither one nor different. If oil and the wick are separated, there is no light from the lamp. If one says that the lamp’s light is separate from the oil and wick, then wherever the light shines, it should be burned. The virtues and the Buddha’s body are likewise. This wondrous body is the Buddha’s virtue, the undefiled Dharma body, the equal refuge of oneself and others. Yet this Buddha body is not the essential nature. If this essential nature is separated, there is no other Dharma body apart from it. If this essential nature were identical with external things, it would have the characteristics of the four great elements, and therefore one should know that the Buddha’s body is neither characterized nor uncharacterized. If it were uncharacterized, it would be identical with great emptiness; being identical with great emptiness, its nature would be eternal, and there would be no means by which anything could pass through it. Its self-nature is originally pure, undefiled, unattached, profound and immeasurable, never changing, wondrously tranquil, difficult to understand, difficult to compare. It fully possesses true and eternal virtues without limitation, completely ends all conceptual elaborations, and only the Buddha can directly know it; no one else can know it, nor can any analogy compare with it.

The Three Bodies of the Buddha – namely the Dharma Body, the Sambhogakaya, and the Nirmanakaya

This body is the Dharma-body aspect of the Buddhas of the past, present, and future, as numerous as the sands of the Ganges.

The Buddha’s Sambhogakaya means that the Tathagatas, having cultivated immeasurable accumulations of merit and wisdom over three countless kalpas, attained boundless true virtues; their auspicious marks and faculties are permanently abiding and unchanging, their radiant wisdom pervades the entire Dharma realm, and all arise from undefiled, supramundane roots of goodness. It is inconceivable and surpasses worldly wisdom; in order to mature sentient beings, this form manifests to expound the inexhaustible Dharma and bring boundless benefit. Maitreya, you should know! This is the Tathagata’s perfect Sambhogakaya.

The Nirmanakaya manifests according to sentient beings, appearing as immeasurable and innumerable transformed Buddha bodies. That transformed body may appear in hell, manifesting a hell-being body to liberate the sentient beings there from suffering, using the True Dharma to guide them to arouse the mind of Bodhi, after which they are born in the realms of gods and humans, enjoying supreme happiness, developing deep faith and delight in the Buddha Dharma, realizing portions of the Buddha Dharma, and attaining the fruits of the Noble Path. Or it may be born among hungry ghosts to teach and transform the sentient beings there, enabling them to escape the torment of hunger and thirst, using the True Dharma to teach them so that they arouse the mind of Bodhi, whereupon they are born in the realms of gods and humans, enjoying happiness, deeply entering the Buddha Dharma, and realizing the fruits of the Noble Path. Or it may transform into an animal, being born in that realm, or take the body of a Garuda, or the body of a dragon, lion, elephant, horse, bear, tiger, wolf, jackal, fox, hare, python, snake, fish, turtle, softshell turtle, white crane, peacock, phoenix, mandarin duck, parrot, sari… and many other bodies, causing those sentient beings to abandon harming one another and instead develop Loving-kindness and Compassion toward one another, thereby leaving behind all fear. The True Dharma is used to instruct them to have faith and delight and to turn back and rely upon the Buddha, the Dharma, and the Sangha, whereby they are born in the realms of gods and humans, enjoy happiness, attain portions of the Buddha Dharma, and realize the fruits of the Noble Path.

All such immeasurable, boundless skillful means are due to the Tathagata’s sovereign miraculous power. Thus, the essence of the three bodies has no distinguishing characteristics. Why must we make the vow to take refuge in the Buddha? Because the Buddha’s Transformation Body changes in only an instant. The Buddha’s manifested body quickly enters Nirvana. But the virtues of the Dharma Body remain eternally abiding as before, and therefore one takes refuge in the pure Dharma Body. Taking refuge in the Dharma Body means taking refuge in all Buddhas of the past, future, and present. If we abandon sentient beings and seek Nirvana, then we will share the sufferings of the hells. If we liberate sentient beings together, then even while in hell it is no different from being in Nirvana. For this reason, sentient beings are led to take refuge in the Buddha, the Dharma, and the Sangha, to realize the bliss of Nirvana, with the ultimate essential nature remaining thusness, neither increasing nor decreasing. Such a Dharma Body is true bliss, and therefore they are guided to take refuge in the Buddha’s Dharma Body.

Any good man or good woman who takes refuge in the Buddha must take refuge in the Tathagata’s pure Dharma Body. If one wishes to seek the Buddha’s Dharma Body, one should make the great vow: May I and all those sentient beings attain the virtues of such a Dharma Body?

Taking Refuge in the Dharma

Taking refuge in the Dharma means taking refuge in the three Dharma Jewels:

The pure Dharma Jewel, or the Dharma Jewel of liberation of the Great Prajñāpāramitā
The second Dharma Jewel is the wondrous superior virtues of morality, concentration, and wisdom.
The third Dharma Jewel is the True Dharma that the countless Buddhas and World-Honored Ones of the past have taught

1. Why is it called the pure Dharma Jewel? The Dharma Jewel also has three categories: The Dharma Jewel means the ambrosial Nirvana of liberation, taking permanence, bliss, self, and purity as its essential nature, completely eliminating all birth, aging, sickness, death, sorrow, and suffering.

Why is birth called suffering? It means that when the father and mother unite, the impure seed is in the mother’s womb, sustained by the wind of karmic force, passing nine months in a dark place without light, living in an unclean and impure womb, where eighty thousand kinds of worms intermingle, breathing in and out according to the mother, unable to eat with the mouth, unable to see with the eyes, suffering hunger and thirst, cold and heat, with suffering tormenting body and mind… Countless sufferings such as these deprive sentient beings of freedom, and therefore this is called the suffering of birth. Although afflicted by this suffering, there is one virtue in that all enemies cannot see, nor can they speak of what is right or wrong, good or evil, yet it cannot in any way compare with the bliss of Nirvana, because in this Dharma there is no such suffering.

Why is aging called suffering? It means that sentient beings change over time from childhood to old age; whenever there is fullness, there is inevitably decline, the sinews and strength deteriorate, walking and standing become trembling, the hair turns white, the face wrinkles, the ears and eyes become dim, the teeth fall out, the appearance becomes ugly, the body becomes feeble, and one is despised and disliked by others. Whatever one says is immediately forgotten, and one carries that body as though bearing a heavy burden. Like a lamp that is about to run out of oil, it will soon go out, so too with an old person, when strength is nearly exhausted, death will soon come. Just as a mask covers the entire face, causing sentient beings, upon seeing it, to develop the mind to mock the mask; aging is likewise, from one village to another, all sentient beings wear the hat of decline and old age, and everyone who sees it mocks it. Because of this cause and condition, one undergoes suffering and distress. When death draws near, there is no medicine to cure it. Although suffering from pain, one does not become weary of it, but instead prays to miraculous spirits, hoping to live longer. Nothing compares with the bliss of Nirvana, and in the Dharma of Nirvana there is no such suffering of old age.

Why is sickness called suffering? It means that earth, water, fire, and wind oppose one another, and all kinds of suffering and distress converge upon and afflict the body. All sentient beings, young and old alike, share this sickness. Relatives, family, gold and silver, pearls, and the five wondrous desires that bring comfort and satisfaction to the body must all be left behind. Even if one instructs one’s children and relatives, they do not listen, and all enemies and deceitful people come to one’s side. No one desires such suffering from sickness, so one should know that sickness is great suffering. In the blissful Dharma of Nirvana, nothing compares with it, it is pure and tranquil, and there is no such suffering of sickness.

Why is death called suffering? It means that when sentient beings stop breathing and consciousness disappears, they no longer know anything. Of all suffering, nothing surpasses the suffering of death. The suffering of birth, aging, and sickness in the five realms may or may not occur, and is not certain, but the suffering of death is shared by all. For example, the suffering of poverty can be overcome by seeking prosperity, the suffering of enmity can be transformed through love, but when the suffering of death comes, whether old or young, foolish or wise, noble or lowly… all must leave everything behind. After abandoning this body and entering a dark place, clothing, bedding… and all possessions are of no use, one goes naked, without friends or wealth, unable to avoid separation, and even crying out is useless. Alas! Can impermanence bring such danger! Rich or rustic, it does not choose the body; enemy. No sentient being in the three realms can escape it, all are punished by death, so how could it possibly be prevented! Even if there were a Wheel-Turning King, or the strength of Nārāyaṇa, they would all be captured alive. Therefore, one should know that the suffering of death is immeasurable and boundless. Contemplating it in this way, death is great suffering.

Taking refuge in the Dharma means attaining within the Dharma of Nirvana liberation, tranquility, and bliss, where such suffering does not exist at all. It is like someone drowning in the waves of the sea who is rescued and brought up onto a high mountain, where there is no longer anything to fear. Sentient beings are likewise constantly submerged in the fierce current of birth and death; upon reaching the mountain of Nirvana, they are freed from the fear of birth and death. Just as rain washes away the obstacles of heat, dust, and filth, bringing everyone joy, cooling body and mind, causing all trees and grasses to flourish and yielding abundant flowers and fruits. The Dharma rain of the Tathagata is likewise, eliminating all afflictions and oppression, making sentient beings cool, joyful, and liberated, causing all pure wholesome roots to develop, accomplishing the path and attaining Nirvana. Because of this cause and condition, the Buddhas and World-Honored Ones relinquish the impermanent body and attain Nirvana.

That is the first Dharma Jewel, the Dharma Jewel of liberation of the Great Prajñāpāramitā.

2. The second Dharma Jewel refers to the sublime merits of morality, concentration, and wisdom. These are the thirty-seven factors of enlightenment: the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path. These thirty-seven practices are the means to the pure Dharma Jewel mentioned above. What are means? It means that by cultivating these practices, one realizes that pure Dharma Body?

3 . What is the third Dharma Jewel?  It means the Right Dharma that the countless Buddhas and World-Honored Ones of the past have taught, which I now teach in the same way. That Right Dharma consists of eighty-four thousand wondrous Dharma aggregates that tame and mature sentient beings who have affinities, causing great disciples such as Ānanda… to remember immediately whatever enters their ears, and to preserve and classify it into five divisions:

• Sūtra (Sūtra) – For sentient beings who delight in dwelling in mountains and forests, in secluded places practicing meditation, teach them the Sūtra division.
• Vinaya (Discipline) – For sentient beings who delight in learning dignified conduct, protecting and harmoniously preserving the Right Dharma so that the Right Dharma may abide for a long time, teach them the Vinaya division.
• Abhidharma (Treatise) – For sentient beings who delight in discussing the Right Dharma, distinguishing the nature and characteristics of phenomena, successively investigating profound and subtle doctrinal meanings, ultimately teach them the Abhidharma division.
• Prajñāpāramitā – For sentient beings who delight in learning the true wisdom of Mahāyāna, free from all discrimination and attachment to self and phenomena, teach them the Prajñāpāramitā division.
• Dhāraṇī Gate – For sentient beings who are unable to retain the Sūtras, Vinaya, Treatises, and Prajñā, or for sentient beings who have committed the four grave offenses, the eight grave offenses, the five heinous crimes, slandered the Vaipulya sūtras, or are icchantikas… and have committed grave offenses, wishing them to have those offenses eradicated and to quickly attain liberation, awakening, and Nirvāṇa, the Dhāraṇī division should be taught to them.

These five divisions of Dharma are like milk, butter, raw butter, clarified butter, and ghee. The Sūtras are like milk; the Vinaya like butter, the Treatises like raw butter; Mahāyāna Prajñā like clarified butter; the Dhāraṇī, or Dhāraṇī Gate, like ghee. Among milk, butter, and oil, the flavor of ghee is the most sublime; because it can eliminate diseases, causing the bodies and minds of sentient beings to be peaceful and joyful. Among the Sūtras, the Dhāraṇī Gate is supreme, able to eliminate grave offenses so that sentient beings may be liberated from birth and death and quickly realize the blissful Dharma Body of Nirvāṇa.

Taking Refuge in the Sangha

The Sangha Jewel also has three:

1. The Sangha of Ultimate Meaning
2. The Noble Sangha
3. The Sangha as Field of Merit

The Sangha of Ultimate Meaning: this means that Buddhas and noble Sangha members abide in accordance with the Dharma, cannot be seen, cannot be grasped, cannot be destroyed, cannot be burned, cannot be conceived of, and are the auspicious field of merit for all sentient beings. Although it is a field of merit, there is nothing to receive and nothing to take, because the meritorious Dharma is eternal and unchanging. This is the meaning of the first Sangha.

The Noble Sangha: this means those practicing toward Stream-entry and the fruit of Stream-entry, practicing toward Once-returning and the fruit of Once-returning, practicing toward Non-returning and the fruit of Non-returning, practicing toward Arhatship and the fruit of Arhatship, practicing toward Pratyekabuddhahood and the fruit of Pratyekabuddhahood, the Eight Great Persons of Awakening, the three Worthies, and the ten Noble Ones. This is the second Sangha Jewel.

The Sangha as Field of Merit: this means Bhikṣus and Bhikṣuṇīs who uphold the precepts, possess extensive learning and wisdom, like the Heavenly-Wish-Fulfilling Tree that provides shade for sentient beings. It is like traveling through a desolate desert, when, while thirsty and searching for water, one suddenly encounters sweet dew from heaven pouring down in time, making one fully satisfied, like all precious jewels arising from the great ocean. The Sangha Jewel as a field of merit is likewise able to bring safety and joy to sentient beings. This Sangha Jewel is pure and undefiled, able to eliminate greed, anger, and delusion in sentient beings. Like the full moon shining brilliantly on the night of the full moon, all sentient beings gaze upon it. Like the maṇi jewel fulfilling the wholesome wishes of all sentient beings. This is called the third Sangha Jewel. These are the three Sangha Jewels.

How should all sentient beings take refuge in these three meanings of the Sangha Jewel? They should be taught in this way so that they take refuge in the unconditioned Sangha, the ultimate truth. Why is this so? Because the unconditioned is the eternally abiding Sangha, and this Sangha Jewel is undefiled and unconditioned, a Dharma realized by oneself, without change or difference. Taking refuge in such an undefiled Sangha Jewel can eliminate all suffering and calamities for sentient beings. May sentient beings also attain such undefiled merits. Having attained this Dharma, they should expound the Dharma of the three vehicles to liberate sentient beings.

Taking Refuge in the Three Jewels

If there are any sentient beings who take refuge in the Three Jewels, they should arouse the mind in this way: I have now attained this body and been born in the human realm, thus gaining freedom from the eight difficulties; what is difficult to attain has been attained. I shall use this favorable opportunity to learn all wondrous and supreme Dharma. If I go against the vow above and do not seek wholesome Dharma, I am deceiving myself.

When strong faith has arisen, then before the Buddha, uncover the right shoulder, kneel with palms joined, and ask to take refuge in the Buddha, Dharma, and Sangha Jewels. It is like a poor person in the world who is despised, beaten, ordered about, scolded, and insulted by everyone. After being despised, that person seeks out someone noble and powerful to become their master, and thus will avoid such contempt and insults.

Sentient beings are likewise. Whether born in the evil realms or the human realm, they are constantly tormented by suffering. Wishing to escape suffering, if they take refuge in the Three Jewels, those sufferings will all be extinguished. Having taken refuge in the Three Jewels, they should then make the vow: I vow to rescue all sentient beings and help them cross the sea of birth and death to reach the other shore of Nirvana?

Those who arouse the aspiration to practice the Mahayana path should take refuge in the Three Jewels in this way.

One who takes refuge in the Buddha
Is truly called an Upasaka

Never taking refuge
In any other god or deity.

One who takes refuge in the Dharma
Abandons the taking of life

One who takes refuge in the Noble Sangha
Does not seek out other non-Buddhist paths

Taking refuge in the Three Jewels in this way
One will become free from fear.

According to the Five Periods and Eight Teachings, the Buddha preached the Great Prajnaparamita Sutras. The sutras belong to the category of distinct teachings. The Buddha preached the entire Great Prajnaparamita for a total of 22 years. The Buddha also said beforehand that in the future this sutra would become very widespread in Chấn Ðán (that is, China), and from there be transmitted to other countries around the world. And in July 2026, the Great Prajnaparamita Sutra collection began to be translated into English.

During the Tang dynasty, Master Xuanzang, by imperial order of Emperor Gaozong of Tang, translated six hundred volumes of the Great Prajnaparamita collection. The Sanskrit version contained a total of 200.000 verses, and with an extremely solemn and careful attitude, he did not dare to omit a single sentence at his own discretion. He translated it in full. The translation work at Daxingshan Temple began in the fifth year of Xianqing (660 after tc) and continued until the third year of Longshuo (663), meaning that it was completed after only four years at Yuhua Temple. At that time, eminent monks and great virtuous masters throughout the country, as well as renowned figures, all contributed their efforts to assist with the translation and refinement, marking the most brilliant period in the history of Buddhist scripture translation.

Vajra has three meanings: solidity, brilliance, and sharpness.

The substance of the vajra is solid and indestructible. Nothing can destroy it; conversely, it can destroy all other things; therefore, the substance of the vajra can subdue heavenly demons and non-Buddhist heretics. Originally, the false knowledge and false views of heavenly demons and non-Buddhist heretics are not easily subdued, however, if there is the “substance of the vajra”, then heavenly demons and non-Buddhist heretics can be subdued.

The characteristic of the vajra is brilliance, which can illuminate the darkness of the mundane world. Only when darkness is removed does light appear; by destroying false teachings, the true Dharma can be maintained for a long time. If false teachings are not eradicated, the true Dharma cannot remain for long. The characteristic of the vajra is precisely to dispel all darkness.

The function of the vajra is its sharpness. What is sharpness? It can be likened to a sharp blade that cuts stone, slices steel, and chops iron as if it were mud? no matter how hard the object is, it is crushed and destroyed.

The Prajñāpāramitā Sutras comprise approximately how many texts? Originally, there were eight texts, but upon careful analysis, this sutra is divided into ten texts.

• The Great Prajñāpāramitā Sutra, consisting of six hundred fascicles. During the time Master Xuanzang translated this sutra, the peach blossoms bloomed six times in one year.
• The Light-Emitting Prajñāpāramitā Sutra, which speaks of the Buddha emitting light when teaching the Prajñāpāramitā, consists of 20 fascicles.
• The Mahā Prajñāpāramitā Sutra; Mahā means “great”, but it is not the same title as the Great Prajñāpāramitā Sutra, and this sutra consists of 30 fascicles.
• The Small-Section Prajñāpāramitā Sutra; but it is not the same title as the Great Prajñāpāramitā Sutra, and this sutra consists of 10 fascicles.
• The Prajñāpāramitā Sutra of Radiant Praise, meaning that the Buddha emits light when praising the Prajñāpāramitā, and this sutra consists of 10 fascicles.
• The Prajñāpāramitā Sutra of the Practice of the Way, and this sutra consists of 10 fascicles.
• The Prajñāpāramitā Sutra of the Victorious Heavenly King, consisting of seven fascicles.
• The Prajñāpāramitā Sutra of the Benevolent King, namely the Benevolent King Protecting the Nation Prajñāpāramitā Sutra, consisting of 2 fascicles: Upper & Lower
• The Prajñāpāramitā Sutra of True Reality, consisting of only one fascicle.
• The Prajñāpāramitā Sutra Spoken by Mañjuśrī, also consisting of only one fascicle.

In addition, there are a number of individual sutras such as the Prajñāpāramitā Heart Sutra or the Prajñāpāramitā Heart Mantra that we commonly recite every day. The first 600 fascicles in the Prajñāpāramitā collection were translated by Master Xuanzang, while the other sutras were later translated by other venerable masters such as Venerable Mokṣala, Dharma Master Kumārajīva, etc…

The Buddha taught the Prajñāpāramitā Sutras at four locations, in sixteen Dharma assemblies.

• The first location was at Vulture Peak, in the city of Rājagṛha, northeast of the city of Śrāvastī, and he taught there in seven Dharma assemblies.
• The second location was at Jeta Grove, the forest of Prince Jeta, also in seven assemblies.
• The third location was in the Heaven of the Paranirmitavaśavartin, at the Maṇi Jewel Treasury Palace, where he taught in one assembly.
• The fourth place was at Bamboo Grove, beside the Hundred Deer Pond (Deer Park), where the Buddha also taught only one assembly. In total, at four places, the Buddha taught sixteen times.

The current translation team has now completed translating all 10 texts. Here is the link to the translated article

1. Contemplation of the impurity of the body.
2. Contemplation that feelings are suffering.
3. Contemplation that the mind is impermanent.
4. Contemplation that phenomena are without self.

Within, contemplate the mind and do not see the mind; externally, contemplate forms and do not see forms; from afar, contemplate objects and do not see that there are objects. The greed of worldly people, you too do not crave; the attachment of worldly people, you too do not cling. You completely eliminate the worldly person’s mind of sensual desire, and because you completely eliminate the worldly person’s mind of craving and attachment, a certain power of concentration arises. Once there is the power of concentration, you are no longer disturbed by any external circumstance. How can one attain this practice? First, one must cultivate the Four Foundations of Mindfulness. By contemplating that the body has nine openings that constantly discharge impure substances – the eyes have rheum, the nose has mucus, the ears have earwax, the mouth has phlegm, feces, urine. With a body so filthy, what is there to crave and cling to? Then contemplate that all the feelings and material enjoyments one constantly receives each day are, in fact, factors in suffering. Contemplate the impermanence of the mind: moment after moment it arises and ceases, nothing is eternal. Contemplate phenomena as without self: All phenomena, from time immemorial, are inherently quiescent, cannot be expressed through words, so how could there be a self? Bodhisattvas contemplate and cultivate the Four Foundations of Mindfulness, completely eliminating the five desires and craving. That is a brief explanation of the Four Foundations of Mindfulness.

Why must we cultivate this practice. Because of the two words “Love”. Do you know that the Chinese character Love 妖 is written with the “Woman 女” radical beside the character “ 夭 (short-lived)”. In short, a person who is deluded and dies young will become a demon. (Dying young because of sensual pleasure). In Classical Chinese, you can infer the meaning of the two characters “marriage 結 婚”.   婚 means darkness. Now we enter into the details of this Dharma.

– oOo –

Contemplation of the Impurity of the Body

Contemplate your own body. Contemplate the bodies of others. Contemplate the inner and outer body but have neither the perception of a body nor attachment.

When acting or meditating, often think of the suffering caused by one’s own ignorance. What does it mean to contemplate the inner activity of the body? When you are walking, know that you are walking, when standing, know that you are standing, when sitting, know that you are sitting , when lying down, know that you are lying down. You clearly know the body’s actions. That is contemplating one’s own body while acting, while meditating, always remembering the suffering and affliction of the body. As you go out and come in, move back and forth, remain at ease, remember without forgetting, sitting and lying on either side remain calm, wear the three robes according to the Dharma without losing proper deportment, practice Prajñāpāramitā. You contemplate your own inner and outer body, cultivating in this way without attachment.

You always observe the in-breath and the out-breath. Knowing a long breath as a long breath, knowing a short breath as a short breath. Like the potter’s wheel, which can be made fast or slow through control. You observe your own breath and thoughts, this is contemplation of the inner body, whether active or meditating, always thinking of the suffering and foolishness of the body. In practicing this Prajñāpāramitā, you constantly contemplate and distinguish the four elements: earth, water, fire, wind of the body, like slaughtering an ox and then dividing it into four parts. You contemplate the four distinct parts of the body, which have always been so from time immemorial. That is contemplating both the inner and outer body without attachment

You contemplate the body from head to toe, entirely consisting of impure things: hair, body hair, teeth, nails, bones, marrow, the five organs and thirty-six substances, none of which is worthy of craving. Like the granaries of farmers filled with grain, a person with open eyes opens the granaries and analyzes them, knowing them clearly. You contemplate the things inside the body in the same way. That is contemplating your own inner body, while living and while meditating, constantly remembering the delusion, attachment and suffering of the world, so there is nothing to cling to.

You contemplate the human body, from the day it first dies to the fifth day; the body swells up, becomes dark and purple, rots, blood and pus spread everywhere, with no place remaining clean; or it is eaten by birds and animals, either completely eaten or half eaten, disgusting, foul and impure; or a dead person has only tendons clinging to bones, with blood flowing everywhere; or a dead person has lost all flesh and blood, with tendons and bones mixed together; or a dead person has lost all flesh and blood, with only tendons and bones scattered everywhere; or a person who has been dead for a long time, the bones burned and turned blue, white, crumbled to pieces or become the same color as the earth. You all arouse this thought, contemplate in this way and then return to contemplate your own body, if you have not yet been liberated and have not yet departed from this Dharma, you too will be like this. That is contemplating the Dharma in one’s own body and in the bodies of others so as to no longer crave or become infatuated.

Body feeling mind Dharma, internally and externally contemplate
All worldly craving and attachment are eliminated

– oOo –

Is the body the holy life?

When the Buddha attained enlightenment, Mara sent three demonesses to the foot of the bodhi tree to disrupt the Buddha’s cultivation. They said to the Buddha: “We are heavenly beauties, and now we offer ourselves to You, to attend upon You. We vow to serve You in whatever You need.” The Buddha sat quietly in meditation without saying anything, his body and mind unmoved, and emitted a stream of white radiance that illuminated the demonesses. At that time, the three demonesses contemplated their own bodies and saw that they were exceedingly foul-smelling, with the nine openings exuding filthy and putrid substances. They saw their large and small intestines, the sheng-zang and re-zang (undigested food is sheng-zang, and digested food is re-zang). There were many tiny worms frolicking inside the large and small intestines, swimming back and forth very freely. Having seen this, the three demonesses became disgusted and left.

If the body is the holy life, then one should know that the holy life is therefore not wholesome, therefore not Dharma, therefore turbid, therefore foul-smelling, therefore impure, therefore disgusting, therefore contrary, therefore defiled, therefore a corpse, therefore an accumulation of worms.

1). Therefore not wholesome: The body is not pure, therefore it is not wholesome. The holy life is pure, therefore it is wholesome. If one says that the holy life is the body, then the holy life is therefore not wholesome.

2). Therefore contrary to the Dharma: The body sometimes does things that are contrary to the Dharma. If the holy life is the body, then the holy life is also contrary to the Dharma.

3). Therefore turbid: The body is a turbid and impure thing, while the holy life is pure and undefiled. Therefore it is said that the body is not the holy life, and the holy life is also not the body.

4). Therefore foul-smelling: The body is a foul-smelling thing. If the holy life is the body, then the holy life becomes foul-smelling.

5). Therefore impure: The body is impure, and the nine openings constantly exude impure substances. If the holy life is the body, then the holy life becomes impure. We should contemplate the five kinds of impurity. In the Great Treatise on the Perfection of Wisdom, there are five verses describing the five kinds of impurity.

6). Therefore disgusting: The body is a disgusting thing that causes people to feel no joy. If one says that the body is the holy life, then is that not the holy life that causes people to feel disgust? No. The holy life causes people to feel joy, therefore it is said that the body is not the holy life.

7). Therefore contrary: The body constantly does things contrary to the mind’s intentions. For example, the mind does not want to kill, steal, commit sexual misconduct, lie, or drink alcohol. But the body insists on going to do these things, not listening to the mind’s commands and control; this is contrary behavior. The holy life is not like this, but acts in accordance with reason and proper intention, therefore the holy life is absolutely not the body.

8). Therefore defiled: Because the body is formed from the four great elements, it is defiled. However, the holy life is not defiled, but pure, therefore the body is not the holy life.

9). Therefore a corpse: Because the body will eventually die, and a corpse is something that people do not rejoice in, while the holy life causes people to rejoice, therefore the holy life is not the body. If one says that the body is the holy life, then is the holy life not a corpse? No, the holy life is pure.

10). Therefore an accumulation of worms: This body is formed by many worms accumulating together. Our human body is a large worm, and within the body there are hundreds of millions of tiny worms, organized into a single community and living together. The Great Sa Ba Treatise says: ‘’Within the human body, everything is an accumulation of worms, the heads of the worms are inside, eating what humans eat; the tails of the worms are outside, carrying out their work.’’ When we drink water and eat food, it is the large worm using the small worms to do the work. Hundreds of millions of tiny worms sit back and enjoy themselves, without expending any effort, and after eating, they are very carefree, very at ease!

– oOo –

Ten Contemplations of the Body

Having contemplated in this way, one does not grasp at the body, does not cling to one’s cultivation, and does not abide anywhere in the Dharma. The past has ceased, the future has not arrived, the present is quiescent, no one creates karma, no one receives karmic retribution, this life does not move, and another life does not change.

1). Not grasping at the body: Contemplating one’s own body, one cannot find any place of the holy life.

2). Not clinging to one’s cultivation: If one cultivates, one should not abide in the holy life. If in one’s mind there is an attachment thinking: I cultivate the holy life, then one cannot reach the realm of emptiness of person and emptiness of Dharma.

3). Not abiding anywhere in the Dharma: One also has no attachment to any and all Dharma.

4). The past has ceased: The past life has already ceased, it does not exist.

5). The future has not arrived: The future life has not yet arrived.

6). The present is quiescent: In the present life, there is nothing at all.

7). No one creates karma: Since the three times are all empty, the body is also empty, the mind is also empty, the world is also empty, everything whatsoever is empty, then naturally there is no one who creates karma.

8). No one receives retribution: If there is no one who creates karma, then who is there to receive retribution? Therefore there is no one who receives retribution.

9). This life does not move: This world also does not move.

10). Another life does not change: Another world also does not change, remaining as it is.

Contemplate in this way: Because the body is not the holy life. Because the Dharma of the holy life cannot be obtained. Because the Dharma of the three times is all quiescent. Because the mind does not grasp. Because the mind is unobstructed. Because the place of cultivation is non-dual. Because skillful means are at ease. Because receiving the Dharma is without characteristics. Because contemplating the Dharma is without characteristics. Because one knows the equality of the Buddhas. Because one possesses all Buddha-Dharmas. Thus is called the pure Holy Life.

– oOo –
The Form Aggregate Manifesting False Phenomena

The form aggregate manifests false phenomena by itself, not because an external demon manifests a form to cause harm. The form aggregate shakes and agitates the demonic mind. The demons become alarmed and begin their activity, because you have only just begun to purify your mind, but there is a slight deviation, not in accordance with right understanding and right view. Therefore, you fall into wrong views. If right understanding and right view are not truly correct (not in accordance with the true Dharma), then you will become attached to demonic states. This is a kind of demonic state arising from consciousness itself. Or it is one of the ten kinds of demons arising from the form aggregate, which likewise arise from the mind.

When you achieve a little result in cultivation, if you do not give rise to the thought that you have attained sagehood, then that is a good state. But once you think that you have attained sagehood, you immediately fall into wrong views. When sitting in meditation at night, your eyes may be able to see everything as clearly as in daylight. Like a person with good eyesight recognizing himself in a dark place. Like a person with clear, bright eyes living in a dark house, although his inherent nature is pure, luminous, and wondrous, his mind has not yet radiated the clear light of wisdom. Although the true nature is pure, luminous, and wondrous, the mind has not yet given rise to the illumination of true, lucid wisdom. This is called the realm of the form aggregate.

If the form aggregate has not yet opened, and the light of the mind has not yet become clear, with boundless darkness, then it is only empty purity. Yet the meditative state of empty fusion is very comfortable. Those who do not understand often retreat and fail to advance. If one knows that one is within the form aggregate, like being trapped within the walls of a dark prison, then how could one ever be willing to become attached to the pleasure of meditative concentration. When the power of concentration develops, the light of the mind shines unobstructedly, and one no longer uses the eyes to see, then the darkness ends, seeing clearly through the five organs and hundred bones within, and through the mountains, rivers, and great earth without, while in heaven and among humans everything is seen as clearly as seeing one’s finger in daylight.

– oOo –
Feeling Aggregate Summoning External Demons

The feeling aggregate summons external demons, secretly entering the body and mind. When the form aggregate has been exhausted, one clearly sees the wondrous enlightened bright mind but has not yet manifested its function freely. The Sutra gives the analogy of someone suffering from sleep paralysis: the arms and legs are clearly present, seeing and hearing are not mistaken, but the mind is touched by an external evil guest and cannot move. Our mind is originally not confined within the body. Because of beginningless delusion and attachment, while alive we confine ourselves to the present aggregates, and when we die we confine ourselves to the intermediate state. There is never a time when we enjoy freedom apart from the body. Now that the feeling aggregate is exhausted, one can immediately leave the body, see faces, and come and go freely. Cultivating samadhi, that is, cultivating right concentration, means cultivating the perfect penetration through the ear faculty, that is, cultivating the practice of “turning hearing inward to hear one’s own nature,” directing the faculty of hearing inward to recognize one’s own original nature, a practice for attaining perfect wisdom through the ear faculty. When cultivating the shamatha method to purify the mind and thoughts, transforming all false thoughts in order to concentrate on contemplation. When all the form aggregates have been completely eliminated, one can see the minds of the Buddhas as reflections appearing in a mirror.

This state occurs as a result of the practitioner’s efforts during cultivation. It is only a state, and it does not mean that one has attained the state of a Sage. That state is not attainment of Sainthood. This kind of demon is one of the kinds of wild, arrogant, conceited demons. It slips into your mind, takes possession of it, controls your mind-nature, and you are possessed by it. Once it has taken possession, the demon king will move your hands and feet as you would use them. Nowadays many people meditate without understanding or having read the Shurangama Sutra, so they do not pay attention to guarding against this. When meditating, the consciousness may leave the body, and they think they have attained a spiritual fruition, consider themselves living Buddhas, and call themselves enlightened beings online. If they think they have attained some transcendent state, then the lowly demons, the most inferior, degenerate, and disgusting kind of demons, transform the nature of feeling satisfied, immediately entering the mind, and they will feel satisfied, in any situation, immediately entering the mind, that demon will cling to the mind, taking the body and mind as its possession. It drives the person’s spirit out of the body. Everything remaining is merely the deluded physical body, but that person still does not realize it.

–oOo–
Only the Thought Aggregate Has Heavenly Demons, Ghosts, and Spirits of Strange Influence

When cultivating the samadhi method, when the feeling aggregate has dissolved. Although delusion has not yet been completely exhausted, that person’s mind can leave the body like a bird escaping from a cage. With the feeling aggregate, one can emerge from the body. At the stage of the thought aggregate, you attain the fifth supernatural power, namely the knowledge of past lives. And at this time you can transcend the affliction turbidity. Its source is the free interpenetration of false thoughts. Extremely subtle false thoughts are in the sixth consciousness, and the coarse false thoughts are eliminated completely. Because these various subtle thoughts in the sixth consciousness have been eliminated, these coarse deluded thoughts are also eliminated along with them. This awakened and luminous mind is the eighth consciousness. Now it is clear that the eighth consciousness has purified all the defilements of the false objects of consciousness.

There are many practitioners at temples who, wishing to universally save sentient beings, therefore crave having skillful speech. Once a practitioner gives rise to a false thought, the power of concentration is no longer firm, and a heavenly demon immediately has an opportunity to attach itself. Thus it is said that the demon gets a favorable opportunity. That person lectures on the Sutras, but the Dharma that person teaches is actually deviant Dharma. One can only pity the Buddhists who do not know, taking it to be orthodox Buddhist Dharma. Therefore, when you have not clearly and thoroughly understood genuine Buddhist Dharma, you should not allow yourself to be turned around by the states you have seen, no matter what those states may be. Do not become shaken by those states

Thought has the ability to merge and transform, causing the mind to follow the state, like hearing that plums are sour and the mouth immediately watering. Therefore the thought aggregate is called the interpenetration of false thoughts. When the thought aggregate is exhausted, there are no dreams in sleep, no thoughts while awake, the mind remains constant, and not a single thought arises. Thought is also called deluded and mistaken thought. Delusion occurs when demons and ghosts come and manifest themselves as bodhisattvas. Sometimes even when someone honors them as bodhisattvas, they do not acknowledge it. When consciousness can leave the body, they encounter the spirits of demons and ghosts, so they then wish to gain even more supernatural powers of transformation. Where do these states appear from? They all occur because the thought aggregate and the mind’s cultivation efforts intermingle, created through the combination of applying the mind to cultivation and contemplation. These are transformations that occur while eliminating the thought aggregate, as the result of applying effort to the utmost. When you apply yourself to cultivation to the maximum degree, a state like this will arise. But when it arises, do not foolishly mistake the thief for your child, do not become deluded by these states. The most important thing is that if you can assess the state that is occurring, then you will not be turned by demons.

–oOo–
The Aggregate of Volitional Formations Has Only Demonic States of Mind

The aggregate of volitional formations has only demonic states of mind, arising from habitual tendencies from the past, which now, upon encountering circumstances, easily give rise to delusion. Sentient beings within the Three Realms undergo incessant arising and ceasing; the root cause is the aggregate of volitional formations. The aggregate of volitional formations is the root of segmented birth and death, the fundamental basis of aging, death, drifting, and decay. The aggregate of perceptions is like great waves. The aggregate of volitional formations is like small waves. Arising and ceasing never stop, karmic momentum secretly shifts; today one takes the body of a cow, tomorrow the body of a buffalo, called the turbidity of sentient beings. Although constantly changing, the world has never awakened to recognize it, so it is called obscure, hidden deluded thought. When the aggregate of volitional formations is stabilized, gathering the rippling waves back into the tranquil sea of consciousness, that is the complete cessation of the aggregate of volitional formations. During proper concentration practice to still the aggregate of volitional formations, demons cannot disturb one because form, feeling, and perception have already been extinguished. But due to wild interpretations, many practitioners fall into attachment to annihilation, attachment to permanence, attachment to existence, attachment to nonexistence, proclaim themselves to have attained sagehood, and commit great false speech.

At this point you may sleep or remain awake as you wish, and the two states are completely the same. What kind of state is this? You actually sleep very little, only needing to restore vitality by dozing for a moment. It belongs to the subtle movement aspect of the seventh consciousness and the sixth consciousness. At this time, the aggregate of perceptions has been dissolved, and the practitioner has reached the aggregate of volitional formations. Once it has settled and become clear, the pure nature manifests, and when the nature manifests, habitual tendencies dissipate like waves becoming still. Thus, the source of arising and ceasing is revealed. When your practice reaches this level, you still have deluded thoughts, but they are not too obvious, being concealed within a dark and obscure interval, making it not easy to contemplate and know clearly and thoroughly what those deluded thoughts are. This extremely subtle kind of deluded thought is the source of the aggregate of volitional formations.

When reaching this state, you can know the future and the past, but you still have a little ignorance, so you can only see within 80 million eons, thus having views of the kinds of sentient beings in the ten directions of this world from 80,000 eons ago, becoming sentient beings without a cause. Nowadays people say that the world began according to the theory of the Big Bang or “Bing Bang thoery”. They fall into the four views of change and permanence, attachment to permanence, attachment to annihilation, attachment to existence, and attachment to nonexistence, Never changing or transforming at all. If speaking of nature, these are the Nature of Universal Discrimination and the Nature of Dependent Arising.

When this state occurs, the practitioner immediately becomes confused and panicked. If one does not encounter a good spiritual teacher or read the Shurangama Sutra, one will fall into this aggregate of volitional formations

–oOo–
The Aggregate of Consciousness Reveals Demonic States

When the practitioner, who is practicing within the scope of the aggregate of volitional formations, practices samadhi to the point of dissolving the aggregate of volitional formations. The sky of nirvana is about to shine brilliantly. That is the sky of the nirvana of one’s own nature. The practitioner is already right at the threshold of enlightenment. The practitioner is about to attain great liberation. This means that the transformations, flowing, disturbances, and restless movements of the aggregate of volitional formations have also come to an end. The restless disturbances, drifting transformations of the aggregate of volitional formations are like waves continuously following one another without ever stopping, but now they have completely settled down, no longer extending outward. At this point, when only the aggregate of consciousness has not yet been extinguished, you see a very profound and wondrous stream of light emanating from both within and without. That light does not sink away, the light flowing forth from this wisdom does not disappear. What was previously hidden and secret is revealed. The most mysterious and difficult-to-understand, most difficult-to-express states from before are now laid bare in an obvious, clear manner. This state is called the realm of the aggregate of consciousness, and the practitioner is entering into the realm of the aggregate of consciousness.

The ten directions of the world and the inside and outside of the practitioner’s body and mind are transparent like lapis lazuli. Like the transparent blue color of lapis lazuli. This is the cessation of the aggregate of consciousness. When you reach this state. This is the cessation of the aggregate of consciousness. Thus all five aggregates are transformed. But before reaching this level, the aggregate of consciousness has not yet been extinguished. When practice reaches this stage, you must return to the source, which is the Tathagata-store nature.

Consciousness is the deluded image of awareness, arising from inversion. But when it has not yet been quiescently extinguished and made manifest, while still within the domain of the aggregate of consciousness, it is still governed by the illusory images and empty phantoms of ignorance. Why? Because the notion of the realm of arising and ceasing has been completely extinguished, but the wondrous, perfect nature of quiescence has not yet been attained. You have not attained the joy of quiescence, because the aggregate of consciousness has not yet been dissolved. “Consciousness” is a subject that still has arising and ceasing. Whereas “suchness” no longer has arising and ceasing. In the practice of the Perfect Penetration of the Ear Faculty, both the emptiness of the subject and the emptiness of the object are quiescent, yet the notion of ‘cessation’ still remains, and as long as there is cessation, there is still arising, so one must continue cultivating the practice, until both the characteristic of arising and the characteristic of ceasing are completely eliminated, only then can the sixth knot concerning the notion of ‘cessation’ be opened. The phrase “neither emptiness nor the emptiness of the object ceases” is then grasped as there being an empty void within the perfectly luminous nature. Therefore one gives rise to the thought of living a long time, being immortal. Clinging to the source of one’s life faculty, making that false cause firm, hoping to attain immortality, fearing that the body will be destroyed, and becoming intoxicated with oneself in sensual pleasures and worldly afflictions.

— oOo —

Some states of demonic influences from outside come to you, and some states arise from within your own thoughts. External demons are very easy to subdue, whereas internal demons within the mind are very difficult to eliminate. For whenever you give rise to deviant knowledge and deviant views, it is very difficult to free yourself from those deviant views. As soon as you recognize an external demon, you must immediately cleanse those defilements from your own mind. What are defilements? The most important defilement in the mind is greed. We will speak about this issue very often. Greed becomes very serious when combined with sexual desire. If you do not have a single thought of lust, then you have cleansed your mind of defilement, and your mind will no longer give rise to deviant views.

If you do not purify your mind and free it from thoughts of sexual desire, then many obstacles and difficulties will come to you. All those problems arise because of greed in the mind. All kinds of afflictions and ignorance arise from there. You immediately become entangled in deviant views. Only if you have the ability to immediately cleanse these false thoughts can you escape from deviant views.

When practicing according to this Dharma method in the Śūraṅgama Sūtra, the mind awakens and realizes the unsurpassed Way. This is the path that practitioners must go through. Now we also wish to study this Dharma method. Only by practicing this Dharma method completely can one hope to become a Buddha. I hope you will respect and cherish the wondrous Śūraṅgama samādhi, the Dharma method of “perfect penetration through the ear– turning the hearing inward to recognize your own self-nature,” and also the Śūraṅgama Mantra, the Buddha-Crown Dhāraṇī . It gathers (totalizes) all Dharmas, and upholds (retains) limitless meanings. This is the mind, this is the nature of all Tathāgata Buddhas throughout the ten directions. It is the mother of all Tathāgata Buddhas. This mantra is the ultimate culmination, utterly complete, and the supreme wondrous Dharma method for advancing in practice. It is the ultimate model for cultivation and realization of the Tathāgatas of the ten directions, the most important Dharma method, taught by the Buddha in the final period. It is the essential model; it is the method, the instruction for the path that you must closely follow in order to cultivate and realize the Buddha’s knowledge and vision.

• Sentient beings are boundless, I vow to liberate them. (wholesome mind)
• Afflictions are inexhaustible, I vow to sever them. (wholesome mind)
• Dharma gates are immeasurable, I vow to learn them. (compassionate mind)
• The Buddha Way is unsurpassed, I vow to realize it. (direct mind)

When one first arouses the Bodhi Mind, all Buddhas protect and remember one, and all sages bestow their blessings. The hundred examples in the Avatamsaka Sutra still do not exhaust the abundant virtue of the Bodhi mind. Whoever forgets the Bodhi mind while cultivating various practices will immediately be seized and held by demons. To cultivate various practices without arousing the Bodhi mind is like plowing and harrowing without sowing seeds, and one will never become a Buddha.

Turning the hearing inward, entering the stream, and illuminating the nature is the root of liberation. Tathagata Guanyin taught entering samadhi through hearing, contemplation, and cultivation wisdom. Bodhisattva Guanshiyin, following this instruction and applying effort, begins with hearing wisdom. From this point onward, contemplation wisdom and cultivation wisdom are included until entering right concentration.

Hearing wisdom: In the ordinary sense, it means learning extensively and hearing much. The substance of extensive learning is the ear consciousness together with the discriminating mind consciousness, understanding and discerning clearly. Here, the substance of hearing wisdom is the nature of hearing, wisdom and principle as such, without discrimination.

Contemplation wisdom: In the ordinary sense, it means repeatedly thinking over and examining an issue. Here, contemplation wisdom means consistently turning the hearing inward, outwardly escaping the sound objects, inwardly silently merging with principle and wisdom, without being drawn along by meanings of existence or nonexistence.

Cultivation wisdom: In the ordinary sense, it means practicing the teachings. Cultivation wisdom here means attaining that all practices and meditation contemplation do not contradict one another. Even spitting or waving one’s hands is never without concentration, much less while practicing wholesome deeds.

The ear faculty flowing along with the current and following sounds is the root of bondage. Turning the hearing inward, entering the stream, and illuminating the nature is the root of liberation. In the Surangama Sutra, all Buddhas told Ananda: “The root of cyclic birth and death and liberation and Nirvana all lies in the six faculties”. The Bodhisattva’s cultivation of this Dharma Door of Perfect Penetration through the Ear Faculty accords precisely with the intent of Shakyamuni Buddha and the Buddhas of the ten directions.

— oOo —

Entering the Stream and Forgetting the Object

Entering the stream: The subject that enters is contemplative wisdom. The object entered is the ear door. Entering means turning the hearing back to illuminate the nature, not running after sounds. That is the reverse of the stream of karmic delusion woven together from beginningless time. Following the stream of the sages is the nature of hearing in the ear faculty. Entering the stream means contemplation wisdom together with cultivation wisdom, using contemplative wisdom to contemplate (not the discriminating thinking of consciousness). Who is it that hears sounds? As soon as there is the slightest sound, immediately investigate this question. Continuously, closely, without interruption. When the sound ends, again ask who hears stillness? The Chan school investigates the huatou using the mind faculty, while this uses the ear faculty. But they are the same in that the light of wisdom shines inward.

The Buddha taught simply not to follow the movement and stillness of the sense objects, to escape attachment and subdue inwardly, returning to the true source. Thus the light of wisdom does not shine outward. There is no need to forget the objects, yet the objects are still forgotten.

Entering the stream: Accord with awakening.
Forgetting the object: Turn away from the dust.

Accord with awakening & Turn away from the dust is the wondrous essential instruction for cultivation in the Surangama, extremely concise, extremely skillful. Forgetting means liberation. The object means the sound object. Forgetting the object means liberating oneself from the movement of the sound object, and is also the initial stage of practice. It is not that the sound is destroyed, but that the power of concentration has accomplished its work. Entering the stream is cultivating and realizing perfect penetration. Once the moving object is extinguished, the still object appears. From now on, throughout the day one hears the stillness. The still object is a knot that must be undone. One still uses the two wisdoms: contemplation wisdom and cultivation wisdom. Do not condition oneself upon the still object that is heard, but investigate who hears the still object? The still object is the scene, the nature of hearing is the mind. When the place of entry has become quiescent, the two aspects of movement and stillness clearly do not arise: Forgetting the object is liberation from the moving object. At this point, the still knot is liberated. The still object is still within the domain of the form aggregate, like a person with clear eyes inside a dark room. When the place of entry has become quiescent, both knots of movement and stillness are liberated. Clearly nothing arises: The characteristics of the two objects, movement and stillness, are clearly unobtainable. The characteristic of the object entered is also silent, and the two states of movement and stillness clearly no longer arise. The source of the six faculties and six objects also all comes to a complete halt, meaning that the first knot of the agitated sense objects has been opened. The sound object is completely silent, and the two characteristics of movement and stillness clearly no longer arise again. This means that the form aggregate has been broken through, and the two knots of movement and stillness have been completely liberated.

 — oOo —

Perfect Penetration through the Ear Faculty

Thus gradually increasing, the hearing and what is heard are exhausted: Once the two knots of the sense objects are liberated, the knot of the faculty appears. The faculty is where hearing gathers. As one increases the effort of practice, the power of concentration deepens, and the faculty that hears is accordingly liberated. When there is no experiencer, the feeling aggregate is also broken through. When faculty and object have disappeared, from where can consciousness arise? Therefore the perception aggregate is also broken through.

Above, the Buddha said: “When this faculty is liberated, first realize the emptiness of person”, which is precisely at this point. The object forgotten, the faculty exhausted, consciousness disappears into a place without support. These three knots, the Buddha pointed out when speaking of “the laboring seeing gives rise to objects”. Now the coarse aspects of the three knots have been liberated, meaning that objects no longer arise and seeing no longer labors.

Exhausting hearing, not abiding: This is the liberation of the knot of awakening. The hearer and what is heard are both exhausted, faculty and object are both extinguished, and the six functions no longer manifest. Only a vast, boundless awakening remains. If one abides in this state, one attains only emptiness of self, not emptiness of dharmas, and will inevitably fall forever into the deep pit of non-doing. If one does not abide, one applies further effort, still contemplating the nature of hearing. After completely escaping both object and faculty, the present object of awareness is clear, still, and boundless. The subject of awareness is the wisdom that illuminates that object. Object and wisdom face each other, and the existence of subject and object is an obstacle that must be liberated.

Awareness, the object of awareness, are empty: Question: Awareness is the wisdom aspect belonging to Prajna. How can wisdom that accords with principle also be empty?
Answer: One should know that this is breaking the attachment to dharmas. If one still cherishes this wisdom and refuses to relinquish it, this is attachment to Dharma (attachment to wisdom), becoming a knot that must be liberated. That awareness-wisdom is the sixth consciousness, the mind consciousness. Now that the knot of awareness has been liberated, only when views and knowledge no longer arise can delusion cease to continue.

No-awareness, utterly perfect: Although the knot of awareness has been liberated. When subject-empty and object-empty are presently clear, emptiness is not yet complete. If one cherishes the principle of emptiness, this is attachment to Dharma (attachment to principle). Because as long as there is still emptiness, one is still attached to the nature of emptiness. Now investigate “Where does it have no support?” and only then is the nature of emptiness perfected.

Emptiness, the object of emptiness, are extinguished: Just as rubbing wood produces fire, when the fire burns, both pieces of wood are consumed. When the knot of “emptiness” is undone, the action aggregate has been completely broken through. As the Buddha said above, “the nature of emptiness, perfectly luminous, becomes the Dharma of liberation”. This is reaching the state of both being empty.

Birth and death: The knot of extinction is liberated. The two words birth and death collectively indicate the knots:
– When movement is extinguished, stillness arises.
– When stillness is extinguished, the faculty arises.
– When the faculty is extinguished, awareness arises.
– When awareness is extinguished, emptiness arises.
– When emptiness is extinguished, extinction arises.

If the knot of extinction is not undone, one remains permanently in the state of both being empty, which is a subtle obstacle to perfect penetration. In Chan it is said to be at the top of a hundred-foot pole, taking one more step, called the final gate of toil. Because this knot is extremely difficult to liberate. Once it is liberated, the body sees its original face. Therefore, the person who enters the stream and illuminates the nature, escaping the knot of extinction, reaches the place of neither birth nor death, and only then has returned home.

Already extinguished: This means contemplative wisdom returns to the source. All birth and death have already been extinguished. This knot of extinction is what the Buddha said above: “Because your mind-nature has been wildly disordered from beginningless time”. Once liberated, all five aggregates are completely broken through. The mad mind ceases, and cessation is Bodhi.

Quiescent extinction manifests before one: The word quiescent does not mean in opposition to movement, but that from beginningless time until now there has been neither movement nor stillness. Extinction does not mean in opposition to birth, but that from beginningless time until now there has been neither birth nor extinction. Empty mind, free from opposition, the wondrous substance solitary and perfect, that is the wondrous true suchness nature of the Tathagata Store, and also the ground of the quiescent extinction of the One Vehicle, precisely our true mind. The Buddha said that when a Bodhisattva reaches this point, from samadhi they attain the patience with the non-arising of dharmas. The Dharma of the ancient Buddha Guanshiyin and the practice and realization of liberating the knots by Shakyamuni Buddha are neither two nor different. Entering the Surangama Samadhi is realizing the First Abode in the Perfect Teaching.

 “Dong Ba, Gia Hoi, two bridges

First of all, we would like to express our gratitude to the venerable monks at Dieu De Pagoda. During September 12 – 16, 2025, we had the opportunity to visit the pagoda for 4 days. These were also the days just before the floods and storms in the central region of our country.

Dieu De Pagoda was built during the early years of King Thieu Tri’s reign. Construction began in 1841 and was completed in 3 years. The Great Bell was ordered to be cast by King Thieu Tri at the end of 1845 and was completed in the summer of 1846. The inscription on the back of the bell reads: “Thieu Tri luc niem luc nguyet cat nhat tao”. It can be temporarily translated as: in the 6th year of King Thieu Tri’s reign, on an auspicious day in the 6th month (June 1846). The bell weighs 622 can, as stated in the inscription: “Trong luc bach nhi thap nhi can”. In addition, the back of the bell also bears 48 cast characters:

Homage to the Great Enlightened One
108 bell sounds
Resounding throughout the nine heavens
The ten Bodhisattva stages universally extending salvation
Spreading throughout all beings in the world
Helping them see through delusion and darkness
And return to wholesome thoughts
Saving sentient beings
Reborn in the Pure Land
Forever enjoying peace.
Mantra: “Om, gia ra de da, ta ba ha”

The final line is a mantra, or the True Words for Breaking Through the Hells. This is the mantra that the monks chant during the evening practice. “Gia ra de” means crossing beyond birth and death, crossing the sea of suffering of birth and death, and also means liberation. If you diligently practice and uphold this mudra, you can help wandering spirits cross beyond the sea of suffering and reach the shore of liberation.

In the Great Compassion Mantra there is also a phrase “Phat gia ra de”, associated with the hand-and-eye mudra practice, whose spiritual power is similar to the final phrase on the bell. Gia ra de, in Chinese interpretation, means vast and majestic. If you wish to use this mudra, first of all there must be solemnity and dignity in your practice. Another meaning of “Gia ra de” is vastness. This means that one must have a great and expansive compassionate heart. If one practices without solemnity and the heart is not expansive, how can one save sentient beings from the dark realms of hell.

“Ta ba ha” is translated as “accomplishment”. Accomplishment of what? Accomplishment of all the practitioner’s vows

Miraculous transformations, the foremost blessing
The golden staff saves the world
Sentient beings in hell receive its grace
Leaving all obstacles and calamities, giving rise to bodhicitta

During the nights when the Shurangama Mantra was chanted at 11 p.m. All the wandering spirits would gather at the pagoda, some came to seek merit, some came to listen to the Dharma, and some came simply because they saw the crowd and came. More than 10 dogs had spiritual eyes, so they could see the wandering spirits gathering, and therefore barked loudly and continuously for 1 hour. On this occasion, we also sincerely apologize for disturbing the monks and everyone living around the pagoda by causing the noise of the dogs barking. We sincerely repent

If any of you have the opportunity to visit Hue, remember to stop by Dieu De Pagoda. The pagoda is simple, but if you look carefully, you will see its elegance and peacefulness, as well as even a great history of our country.

 “Nature” refers to the True Suchness original nature. What does our true nature look like? When your six sense faculties contact the six sense objects, that is the appearance of True Suchness. The phenomena we see before us are manifested from our own mind; they are the aspect of appearances of our own nature. Whether these appearances are good or bad depends on our own transformation. If your mind is good, it manifests good appearances; if your mind is evil, it manifests evil appearances. Appearances change according to the mind. The good and bad in the Ten Dharma Realms are all manifested by oneself—one cannot blame others or resent heaven or people! Therefore, “the totality of form returns to nature.”

Where is nature? All phenomena are nature itself. If you understand this principle, even the penetrating sayings in Chan Buddhist recorded sayings become very meaningful. After those practitioners have entered realization, if you ask them, “Where is the Way?” Master Zhaozhou would say, “Have some tea!”—drinking tea itself is the Way! Thus, “Zhaozhou’s tea” refers to awakening the mind and seeing one’s nature. There is no dharma that is not it; every dharma is the Way, the state of seeing one’s nature. Take any phenomenon at random—none is not it. It is like dreaming: are the dream scenes not mind? The dream is created by mind; therefore, every realm is entirely mind! The whole mind becomes the dream, and the entire dream is mind. Your own body in the dream is also created by your own mind. The people you see in the dream are likewise manifestations of your own mind. Mountains, rivers, great earth, trees, flowers, grass in the dream—all are created by your own mind. Apart from your own mind, there is no single dharma. This is “outside mind there is no dharma; outside dharma there is no mind.” Only then can one truly understand the Buddha’s teaching of “great compassion without conditions, same-body great compassion.” Indeed, all phenomena in the universe and oneself share the same essence, the same mind-nature. This reveals that “nature and form are not two things”; nature and form are one, not two. Both the Nature School and the Characteristics School explain this principle very thoroughly.

“Nature and form” are one, not two—this is indeed so—but very few can truly realize and enter this state. If one truly realizes it, then in daily life there is benefit and freedom. If one has not realized it, then nature and form remain separate. What conditions are needed to realize it? One must have considerable meditative stability and a fairly pure mind. How does one attain a pure mind? The old saying still applies: “One must let go of delusive thoughts and attachments.” Because of delusive thoughts and attachments, the mind is not pure. Without a pure mind, one cannot enter this state. Only when the mind is pure can one enter this realm and gain true benefit. In principle, we may understand it, but in practice we cannot accommodate it or experience it. Understanding the principle is what the ancients called: “Principle can be suddenly awakened, but practice must be gradually eliminated.” What must be eliminated? Delusive thoughts and attachments. After eliminating them, that is “realized enlightenment”; what we have now is only conceptual understanding. Conceptual understanding cannot cut off afflictions and cannot end birth and death—only realized enlightenment can.

In summary, there are three natures:

– The nature of “imagined attachment” (parikalpita-svabhāva)
– The nature of “dependent arising” (paratantra-svabhāva)
– The nature of “perfectly accomplished reality” (pariniṣpanna-svabhāva)

Imagined attachment nature refers to universally constructing and clinging to all phenomena as truly existent. What is dependent arising nature? It is the arising of mind and thought based on causes and conditions. Realizing true emptiness upward is the perfectly accomplished nature; turning downward into discrimination is imagined attachment nature. Perfectly accomplished nature is the complete and true inherent spiritual reality.

For example, walking on a road at night in darkness, one sees a long black rope and becomes doubtful: “Could it be a snake? A venomous snake might kill if it bites.” Fear arises. Later, upon closer inspection, it is just a rope. If the rope is cut into segments, each segment arises from conditions and ceases due to conditions; it has no self-nature and is therefore empty. In summary, universally imagining and clinging to all dharmas as having a real self is like mistaking a rope for a snake—this is the function of imagined attachment nature. Depending on various conditions coming together, things arise—like seeing the rope as segments—this is the function of dependent arising nature. When the mind is perfectly clear and not deluded by consciousness, it leaves both dependent arising and imagined attachment, attaining the patient endurance of non-arising dharmas, where only true emptiness remains, perfectly complete reality—like the rope being understood as empty segments. This is the function of perfectly accomplished nature.

We all cling to illusory notions, taking the false as real, taking suffering as joy, seeing everything unclearly. Because we do not see clearly, delusion deepens. This is the state of “abandoning enlightenment and following defilement.” If one abandons defilement, one aligns with enlightenment. Let go of the defiled mind of worldly dharmas—this is the purity of self-nature. If the defiled mind is not let go, the true inherent wisdom cannot manifest.

Some people are very intelligent and have strong memory. Why? Because in past lives they had fewer delusive thoughts, so in this life they are intelligent. If in this life one has fewer delusive thoughts, then in the next life one will certainly be more intelligent than in this life. If in this life one has many delusive thoughts, then one exhausts the wisdom and intelligence of previous lives, and the next life becomes more foolish. If one cannot use one’s wisdom, one falls into upside-down delusion; if one can use one’s wisdom, then there is less delusion. In short, intelligent people have fewer delusive thoughts, while foolish people have more. Why? Because their capacities differ, and therefore their views differ.

Delusive thoughts are discrimination and attachment. Those with wisdom have very few delusive thoughts; they clearly understand worldly matters without needing further rumination and thus can transcend the Three Realms. Foolish people have many delusive thoughts; they become confused and fall into cyclic existence, unable to distinguish truth from falsehood, right from wrong, and thus fall into the three evil paths. Those with wisdom are able to accomplish things; those without wisdom have things done to them. Those with wisdom can transform their circumstances; those without wisdom are controlled by circumstances. This is the key point. Therefore, when listening to sutras and teachings, one must not add more conceptual layering. What is originally easy to understand becomes unclear because one keeps adding speculation. The more one seeks, the farther one goes—one departs from self-nature. Why is this? Because one lacks the “eye to choose dharma.” If one has the eye to choose dharma, then whatever dharma comes can be directly understood without wasting effort.

The nature of dharmas is still and unmoving. Their function is “responding without obstruction.” They have no form or appearance, so one must “sweep away all dharmas and detach from all forms.” With discrimination, it cannot be called emptiness. One who studies Buddhism should be like space itself—without attachment to “dharmas,” and even less attachment to “self” and “others.” The essence of dharmas is “language and thought are cut off, and the place of mental activity ceases”—beyond words and speech, it is true, equal, pure, and quiescent.

“The wise can observe
All things are impermanent
All dharmas are empty and without self
Forever detached from all appearances”

 Lack of shame and lack of fear mean not knowing what shame (tàm) and fear of wrongdoing (uý) are. The character “tàm” has the radical for “heart” on one side, and next to it is the character “trảm,” meaning “to behead” (cut off the head). It means cutting off afflictions; it also refers to killing. Regarding these afflictions, one’s own mind is at fault but one does not admit that one is wrong. It is like saying that if someone has killed a person, that is a violation of the law. One knows oneself is harming sentient beings, yet does not know to repent and correct oneself. The character “tàm” means one should cut off afflictions, but one does not do so, therefore it is called “lack of tàm” (no shame). The mind of killing still lies hidden within; not knowing to correct oneself is called lack of tàm (no shame). What is shame? It means being unable to face others. One acts without being upright and open, therefore one does not dare to face others. But one still does not recognize that it is wrong. After committing wrongdoing, one becomes one’s own lawyer defending oneself, saying there are reasons and justifications, that it is truly correct. That is lack of tàm and lack of uý (no shame).

What is uý? On the right side of the character “uý” is the character “quỷ,” meaning ghosts and spirits; it means one’s mind is not upright and bright. Because it is not bright, one thinks it is correct, therefore it is called uý. Uý is like being alarmed or disturbed; it is as if one’s mind has some deficiency and cannot face others, yet at that time one does not dare to say one cannot face others, but says: “I have done nothing wrong!”

Why is there shame? It is because one is often ashamed before others and also ashamed before oneself; within all unwholesome dharmas one often practices shame. Having established shame, one abandons all lack of shame, eliminates unwholesome actions, thinks of wholesome deeds, carries the burden of responsibility, has a pure nature, is resolute in not violating precepts, and others cannot criticize or slander one. In all actions one constantly practices shame. That is: when the body commits evil conduct, shame arises; when speech commits evil conduct, shame arises; when the mind commits evil conduct, shame arises. When jealousy arises, shame arises. When laziness arises, shame arises.

What is shame? It is being often ashamed before others and ashamed before oneself; within all unwholesome dharmas one constantly practices shame. Having achieved shame, one abandons unwholesomeness, thinks of seeking wholesome deeds, carries responsibility, and has a pure lineage that is not defective or violated.

Lack of shame and lack of fear are two secondary afflictions among the intermediate afflictions. What is the faultless precept? One who cultivates the store of precepts has no arrogant mind, no conceit, and no pride. One does not elevate one’s own virtue, saying “I am someone who keeps pure precepts.” If one sees someone breaking precepts, one does not slander them, does not look down on them, does not speak of their faults, and does not speak of their sins. One only uses one’s own conduct as a model, causing the other person to give rise to a sense of shame. One wholeheartedly upholds the precepts. When cultivating the store of shame, one reflects and recalls that in past lives, life after life, one has done all kinds of evil deeds, and thus gives rise to shame and reforms oneself.

When cultivating the store of shame, one contemplates in the mind: “From beginningless kalpas until now, I have together with all sentient beings been related as close family members. In this life I am a parent; in the next life I become a child, exchanging roles. In this life we are siblings; in previous lives we were brothers and sisters, and even as men and women (husband and wife), we cycle back and forth like acting in a play. In this life one plays this role, in another life one plays another role. Full of greed, anger, and ignorance, there is also arrogance and self-satisfaction, as well as flattery and deceit. Because of all these afflictions, we harm one another. You bring me affliction, I bring you affliction. You harm me, I harm you. You obstruct me, I obstruct you. You disturb me, I disturb you. We insult one another and take revenge on one another. We commit sexual misconduct, killing, and there is no evil deed we do not commit. Thus, life after life we become great sinners of great offenses.”

“People are not sages or worthies
Who has no faults?
Knowing faults and correcting them
Nothing is more wholesome than this.”

Then you further think: Not only is my situation like this, but all sentient beings are also like this. Because of ignorance and delusion, they create all kinds of evil karma. Because of these causes and conditions, people do not respect one another, do not honor one another, do not comply with one another, do not humble themselves toward one another, do not guide one another, and do not care for one another. There is no mind of kindness or compassion; there is only a selfish mind seeking personal benefit, only a mind of greed for fame and gain. We compete and snatch from one another, creating tragedies of mutual slaughter and mutual resentment. This situation is truly chilling. At this time, outwardly human but inwardly beast-like, there is not the slightest trace of conscience or feeling.

I reflect on my own body and all sentient beings. In the past, present, and future of the three times, we have constantly practiced the dharma of shamelessness and committed evil karma. My behavior and that of sentient beings in shamelessness are clearly seen and known by the Buddhas of the three times. If, in the present, shameless behavior does not cease, the Buddhas of the three times will also clearly see it. What should I do? Should I continue shameless conduct without stopping? Absolutely not! I must cut off shameless behavior and cultivate the dharma of shame.

Because of these causes and conditions, I must wholeheartedly eliminate shameless conduct. I must attain the unsurpassed, correct and equal, right enlightenment of Buddhahood, broadly expound the true Dharma for sentient beings, and enable them to hear the Dharma, awaken, and practice according to the Dharma.

What is the store of fear in cultivation? When cultivating the store of fear, one naturally gives rise to a sense of shame and repentance. It means feeling that one has done wrongful things toward others, and in one’s heart there is shame, vowing from now on not to repeat them. The *Yogācārabhūmi-śāstra* says:
“Inner shame is tàm;
Outer shame is uý.”

A righteous gentleman, in all his life’s actions, looks up and feels no shame before heaven, and looks down and feels no shame before earth—clear and upright. One reflects on how, since beginningless kalpas, one has had many kinds of cravings in the five desires. One clings to forms, sounds, smells, tastes, and tangible objects. These five sense objects can cause people to become deluded and confused. Or one is attached to wealth, form, fame, food, and sleep. These five desires are like five roots of hell; practitioners must be careful not to be swayed by these conditions, but must use a diamond-like will and firm concentration to transform conditions. That is, being thusness and unmoving, clear and aware. If one is not shaken, then one can transform conditions.

One should feel ashamed regarding the five desires and all kinds of craving, without ever becoming weary or satisfied. Because of craving without satisfaction, greed, anger, ignorance, arrogance, and doubt all increase, along with all afflictions. One says: “Now I should no longer crave the pleasures of the five desires, and should quickly cultivate the pure Dharma.” One further contemplates: All sentient beings, lacking the eye of wisdom, give rise to all afflictions and thus commit all kinds of evil dharmas; therefore everyone does not respect one another. This even leads to mutual resentment. Such evil deeds are all committed, and after committing them, they give rise to joy, pursue evil actions, and praise themselves, thinking it is satisfying. Like blind people, without the eye of wisdom, they neither know nor see, yet still do wrong deeds and think they are right.

Human beings, when in the mother’s womb, enter the womb and receive birth due to the union of father’s essence and mother’s blood, forming a defiled body. After birth, one grows from childhood to adulthood, and then becomes old, with white hair, wrinkled face, and an unsteady body. Those with wisdom observe this transformation: the body arises from sexual desire and is not a pure dharma. The Buddhas of the three times clearly know and see this. If now I do not change but continue to cling to the five desires, increasing the three poisons, then I would be deceiving the Buddhas of the three times. Because of this cause and condition, I must cultivate the practice of the store of fear, and quickly attain the unsurpassed, correct and equal, right enlightenment of Buddhahood, and broadly expound the true Dharma for all sentient beings.

Lack of shame and lack of fear are also called the “garments of shame,” the most supreme adornment. Shame is like a key that restrains unlawful causes, therefore one should always maintain shame and use it as clothing. One should vow that all sentient beings may all obtain the garment of shameful awareness. Knowing shame is a wholesome mind. If one hides faults, that is not knowing shame, and in the future one will receive evil results. Especially for practitioners, one cannot be without a sense of shame; if one does something wrong, one must definitely give rise to shame and repentance. One should always know tàm and uý, like clothing protecting the body. The seven factors of enlightenment are like floral garlands adorning the head. Pure precepts are like burning fragrant incense—true mind burning incense without using the hands; true mindfulness of the Buddha without using the mouth. Only by adorning oneself with precept, concentration, and wisdom does one naturally proceed toward the path of bodhi. Meditation is like fragrant ointment. All wisdom and all skillful means are the supreme offerings and adornments. Thus one proceeds toward the great grove of “comprehending all dharmas and holding limitless meanings,” entering the garden of great samadhi and meditative absorption.

Tàm uý as clothing, the garland of enlightenment factors
Pure precepts as incense, meditation as fragrant ointment
Wisdom and skillful means as wondrous adornment
Entering the grove of total retention, the garden of samadhi

– The precept of benefiting all.
– The precept of non-acceptance.
– The precept of non-abiding.
– The precept of no regret.
– The precept of non-contention.
– The precept of non-harm.
– The precept of purity without defilement.
– The precept of non-seeking.
– The precept of faultlessness.
– The precept of non-violation.

The precept of benefiting all: This is the precept that benefits all sentient beings. A practitioner who wishes to cultivate the treasury of precepts must first uphold pure precepts for the benefit of all beings. What are pure precepts? They are the Five Precepts: not killing, not stealing, not engaging in sexual misconduct, not lying, and not drinking alcohol. These are the fundamental major precepts. Killing, stealing, sexual misconduct, lying, and drinking directly or indirectly harm the safety and welfare of living beings. Therefore, Buddhists should uphold the precept that universally benefits all beings.

The precept of non-acceptance: A practitioner cultivating the treasury of precepts does not accept all the deviant precepts of non-Buddhist paths. The precepts of non-Buddhist traditions are not ultimate, so they are not accepted or upheld. Instead, one courageously and diligently upholds the precious Vajra-like, radiant, pure, and equal precepts of all Buddhas of the three times. In India there were many non-Buddhist practitioners who upheld impure precepts: some observed the precepts of cows, some of dogs, some of deer, some of birds, and so on. They imitated the lifestyles of animals, believing this would lead to rebirth in heaven, not understanding cause and effect. These are all deviant precepts and should not be followed.

The precept of non-abiding: When upholding the treasury of precepts, the practitioner harbors no attachment to desire, form, or formlessness. The Three Realms are the Desire Realm, Form Realm, and Formless Realm. Beings in the Desire Realm possess sensual desire, physical form, and consciousness. Beings in the Form Realm have no sensual desire but still possess form and consciousness. Beings in the Formless Realm possess only consciousness. In summary, the Desire Realm contains lustful thoughts, the Form Realm contains attachment to beautiful forms, and the Formless Realm contains discriminating attachment. Therefore, all remain within birth and death and do not transcend the Three Realms. The practitioner does not seek rebirth in heaven or the enjoyment of blessings. When heavenly blessings are exhausted, one must descend again into the human realm. Those who enjoy wealth and honor are often beings who have descended from heaven; those who endure poverty and suffering are often reborn from lower realms. While this cannot be stated absolutely, it generally accords with the law of cause and effect. Because the practitioner does not seek heavenly rebirth, they uphold the precept of non-abiding.

The precept of no regret: A practitioner cultivating the treasury of precepts often abides in peace and has no regrets. Why? Because they do not commit two faults or two offenses. They do not flatter or deceive. They only uphold pure precepts and never violate them.

The precept of non-contention: A practitioner cultivating the treasury of precepts does not oppose or dispute the precepts established by the Buddhas of the three times. They do not establish different precepts of their own. Their mind constantly follows precepts that lead toward Nirvana. They uphold them completely without violation. They do not keep precepts for selfish reasons in ways that harm other beings. They do not disturb or trouble living beings but only wish all beings to be joyful. For this reason, they uphold pure precepts free from contention.

The precept of non-harm: A practitioner upholding pure precepts does not learn deviant teachings, demonic spells, or create intoxicating substances and similar things to harm living beings. The practitioner seeks to protect all beings and help them leave suffering and attain happiness. Therefore, they uphold pure precepts that do not harm others.

The precept of purity without defilement: A practitioner upholding pure precepts is not attached to extreme views, neither eternalism nor annihilationism. They do not keep mixed or deviant precepts of heterodox paths. They contemplate only the principle of the Twelve Links of Dependent Origination and uphold pure precepts to transcend the Three Realms.

The precept of non-seeking: A practitioner cultivating the treasury of precepts does not display special appearances to seem virtuous or seek offerings. Practitioners should not rely on the five wrong means of livelihood:

– Pretending to possess extraordinary signs.
– Soliciting offerings.
– Divining auspicious and inauspicious events.
– Speaking loudly to display authority.
– Praising one’s own merits.

These five behaviors are manifestations of improper conduct. A practitioner should not harbor such improper desires but uphold pure precepts solely to perfect the Dharma of liberation from the world.

The precept of faultlessness: A practitioner cultivating the treasury of precepts has no arrogance, conceit, or pride. They do not boast of their own virtue or say, “I am one who keeps pure precepts.” If they see others breaking precepts, they do not slander, despise, or expose their faults and offenses. They simply serve as an example through their conduct, inspiring shame and self-reflection in others, while wholeheartedly upholding the precepts.

The precept of non-violation: A practitioner cultivating the treasury of precepts has permanently abandoned the ten evil actions and practices the ten wholesome actions, which are the purity of body, speech, and mind.

The body has three wholesome actions:

1. Not killing; instead, releasing life.
2. Not stealing; instead, giving.
3. Not engaging in sexual misconduct. For monastics, all sexual activity is strictly prohibited.

Speech has four wholesome actions:

1. Not lying; speaking truthfully.
2. Not engaging in divisive speech; not speaking ill of person B to person A, nor of person A to person B.
3. Not using abusive speech; never insulting or criticizing others.
4. Not engaging in frivolous speech; not discussing romantic or sexual matters.

Mind has three wholesome actions:

1. Non-greed; contentment brings peace.
2. Non-hatred; living harmoniously with others.
3. Freedom from wrong views. Wrong views are ignorance; when ignorance ceases, wisdom appears.

The practitioner fully upholds these ten wholesome actions.

When practicing the precept of non-violation, the practitioner contemplates:

> “Why do all sentient beings violate pure precepts? Because they possess wrong knowledge and wrong views, and therefore act in inverted ways. Only a Buddha truly knows the causes and conditions that lead beings into delusion and violation of pure precepts. I must attain unsurpassed Bodhi and broadly teach the true Dharma for all beings so that they may leave delusion behind.”

The principles described above are the ten Dharma Treasury gateways of precepts for practitioners.

— oOo —

For the benefit of all sentient beings

This means benefiting all living beings. Therefore: “Whatever is beneficial should be done.” Whatever benefits sentient beings should be done, even if it is difficult. One should strive without fearing hardship. This is truly practicing what is difficult to do.

Skillfully dedicating merit through original vows: A practitioner must make great vows:

“Sentient beings are innumerable; I vow to save them all.
Afflictions are inexhaustible; I vow to end them all.
Dharma gates are limitless; I vow to learn them all.
The Buddha Way is unsurpassed; I vow to accomplish it.”

These are the fundamental vows. Afterward, one also makes the Ten Great Vows of Samantabhadra:

1. To pay homage to all Buddhas.
2. To praise the Thus Come Ones.
3. To make vast offerings.
4. To repent karmic obstacles.
5. To rejoice in others’ merits.
6. To request the turning of the Dharma wheel.
7. To request the Buddhas to remain in the world.
8. To constantly learn from the Buddhas.
9. To always accord with sentient beings.
10. To universally dedicate merit.

Having made these vows, one dedicates them to all sentient beings throughout the Dharma Realm. One does not practice for oneself but for all beings. This is turning from self toward others.

The practitioner practices sharing and reducing personal consumption. By nature they are compassionate and kind, delighting in generosity. If they obtain fine food, they do not eat it alone but share it with all beings before partaking. Thus: “Sacrifice oneself for others.”

Offerings such as clothing, bedding, medicine, jewels, and so forth are likewise first shared with others before being used personally. The practitioner contemplates: “Throughout countless nights and lives, I have clung to and protected this body, constantly seeking food and drink to sustain it. Now I offer my food and drink to all beings. May my body forever be free from attachment and craving.”

This is practicing the treasury of giving and the first gateway of sharing through self-reduction. The practitioner may obtain the finest food, clothing, incense, flowers, and necessities. If used personally, they would bring comfort and long life. Yet if one gives them away, one may become poor and short-lived.

When a poor person approaches and says:  “Please give me all your finest food, flowers, clothing, and possessions,”

The practitioner reflects: “Since beginningless time, I have died countless times from hunger and thirst. Never have I truly given even something as small as a hair’s breadth to benefit living beings. Therefore I have not gained true benefit. Now, just as in the past, I may lose this life. For that reason I willingly give all my possessions to benefit living beings. Whatever wealth and treasures I possess, I give them to those in need. Even if my life itself is exhausted, I will not cling to it.”

Benefit all sentient beings: This means benefiting all living beings. Therefore: “Whatever is beneficial should be done.”

Even what seems impossible should be attempted if it benefits beings. One should not fear hardship. This is practicing what is difficult to practice. These are the ten inexhaustible Dharma realms, enabling all practitioners in the world to attain the complete and inexhaustible treasury of Dharma.

We who cultivate the Way should not cling to the notion of “self.” If thoughts of “self” remain, it is impossible to transcend the Three Realms. Therefore the Buddha reminded us to be free of the four marks: self, person, sentient being, and lifespan. In this way all dharmas are swept away, and all appearances are transcended.

348 precepts => 10 Dharma Treasury precepts => Because of the self

No-self => No precepts.

“Nir” means unborn; “vana” means undying. Entering Nirvana is also reaching the Pure Land of Eternal Quiescent Light (Changji Guang). The realm where Buddhas abide is the Eternal Quiescent Light World, also called the Pure Land of Eternal Quiescent Light. This Pure Land is unborn and undying, neither increasing nor decreasing, neither defiled nor pure; it is the dwelling place of all Buddhas.

In the Land of Ultimate Bliss (Sukhavati), there are four realms:

– The Realm Where Ordinary Beings and Saints Dwell Together (the Sahā World) is the world we currently inhabit. In that world there are ordinary beings, sages, Buddhas, Bodhisattvas, Śrāvakas, and Pratyekabuddhas dwelling together; therefore it is also called a “settlement.”

– The Realm of Expedient Means with Residual Afflictions is the dwelling place of heavenly beings, practitioners of the Two Vehicles, and Arhats. Why is it called “expedient”? Because that place is also good, and remaining there is acceptable, but it is not ultimate Nirvana; it is only Nirvana with residue, and is therefore likened to a “town.”

The cause for attaining the Realm of Expedient Means with Residual Afflictions is the elimination of the Four Abiding Afflictions. Just as the Reward Realm mentioned earlier has as its cause the “practice of true Dharma,” we should pay special attention to this aspect of cultivating causes. What are the Four Abiding Afflictions? They are commonly called the afflictions of views and thoughts. Incorrect thinking is called thought-affliction; incorrect understanding is called view-affliction.

Here, view-affliction is considered one abiding ground. If one eliminates view-affliction, one has eliminated one of the Four Abiding Afflictions and attains the Śrāvaka fruit of Stream-Enterer (Srotāpanna).

Thought-afflictions are divided into three abiding grounds:

1. The Ground of Desire-Attachment: the nine grades of thought-affliction in the Desire Realm. If completely eliminated, one no longer returns to the Desire Realm and attains the second fruit.
2. The Ground of Form-Attachment: corresponding to the Form Realm. If completely eliminated, one reaches the fourth dhyāna and attains the third fruit.
3. The Ground of Formless-Attachment: corresponding to the Four Formless Heavens. If all thirty-six grades of these afflictions are eliminated, one attains Arhatship.

Therefore, the Lesser Vehicle eliminates thought-afflictions. In conventional practice, these thought-afflictions must be eliminated.

– The Realm of True Reward and Adorned Purity is the dwelling place of Bodhisattvas. Bodhisattvas there possess spiritual powers, travel throughout Buddha lands, and teach sentient beings. It is likened to a “nation.” When one truly abides in the Dharma of Non-Duality, one enters this realm and becomes a First-Abiding Bodhisattva of the Perfect Teaching. Such a Bodhisattva has entered the stage of seeing the Way in Mahāyāna. From that day onward, one begins to see the Way itself. What Way? Seeing that all dharmas are Suchness, seeing that essence and appearance are not two. Applied to Buddha-recitation, this is the beginning of attaining the concentration of Principle-One-Mindedness, resulting in rebirth in the Realm of True Reward and Adorned Purity in the Western Pure Land, with the highest grade of rebirth, where the lotus blossoms and one sees the Buddha.

– The Pure Land of Eternal Quiescent Light is where all Buddhas dwell. It is the root; the other three realms are manifestations. When cultivation is perfected, all ultimately return to the root, joining the Buddhas in the Pure Land of Eternal Quiescent Light.

“Eternal” refers to the Dharma Body.
“Quiescent” refers to Liberation.
“Light” refers to Prajñā (Wisdom).

“Eternal” means uninterrupted, everlasting, unchanging.

“Quiescent” means stillness. We speak of concentration; when concentration reaches its ultimate point it is called quiescent extinction. The Patience of Quiescent Extinction among the Five Patiences is the originally abiding self-nature, not something acquired through cultivation.

“Light” means radiance and also perfect wisdom.

Mahāyāna scriptures teach that these three terms constitute the “secret treasury of the three virtues”: Dharma Body, Prajñā, and Liberation.

Eternal Quiescent Light is the complete manifestation of the Three Virtues. “There is never a time when one does not go to the Pure Land of Ultimate Bliss.” Eternal Quiescent Light is the Land of Ultimate Bliss, and the Land of Ultimate Bliss is Eternal Quiescent Light.

These three qualities are fruits of realization, but now we must cultivate them. If cause and effect do not correspond, then no matter how hard one practices, one cannot enter that realm. Where should cultivation begin? It begins with concentration. Concentration is the key. If one attains even one of the three qualities of Eternal Quiescent Light, the other two follow. Among them, where should one start? With Quiescence. Quiescence is the “one-pointedness without confusion” spoken of in this sutra and the Buddha-recitation samādhi emphasized in the Pure Land tradition. This is the goal of Pure Land practitioners.

If our minds become increasingly pure year by year, then our practice is effective and proceeding correctly. Therefore, cause and effect must correspond.

Scripture: “Vairocana pervades all places. The dwelling place of that Buddha is called Eternal Quiescent Light.”

Translation: “Vairocana pervades all places. The dwelling place of that Buddha is called Eternal Quiescent Light,” which is the abode of the one who has attained the ultimate fruit.

Commentary: The Buddha teaches and transforms beings according to those who can be liberated, and therefore manifests different names in different places: Śākyamuni, Locana, or Vairocana. Although the names differ, they all refer to the same Buddha.

The Buddha told his disciples: “I will now enter Nirvana.” In truth, the Buddha neither arises nor ceases but always abides in the realm of Eternal Quiescent Light teaching the Dharma. Through countless skillful means he expounds inconceivable wondrous teachings, bringing joy to sentient beings.

The Buddha in the Pure Land of Eternal Quiescent Light emits immeasurable light illuminating the entire Dharma Realm. There is nowhere that light does not reach. Throughout space and the Dharma Realm, all is illuminated by the Buddha’s radiance.

“Ultimate fruit” means Buddhahood. Eternal Quiescent Light is what philosophy might call the fundamental reality underlying all existence. It is complete and perfect realization.

The Avataṃsaka Sutra teaches the Three Bodies of the Buddha:

– Vairocana is the Dharma Body Buddha.
– Locana is the Reward Body Buddha.
– Śākyamuni is the Manifestation Body Buddha.

Vairocana has two meanings: “Pervading All Places” and “Universal Illumination.” Ultimately these mean the same thing.

Throughout empty space and the Dharma Realm there is one fundamental reality. All phenomena arise from it. The scriptures often say:

“All Buddhas of the ten directions share one Dharma Body.”

Do we share that same Dharma Body? Certainly. All sentient beings, mountains, rivers, earth, and space arise from it. It is the true basis and essence of all phenomena.

In Pure Land teaching this is called Eternal Quiescent Light, meaning illumination pervading all beings, all lands, all time, and all space.

Why is it called Eternal Quiescent Light?

The Dharma Body Buddha has no form. What form could the Dharma Body have? The entire universe is its form. If one realizes that all space and the Dharma Realm are oneself, one has realized the Dharma Body.

One who realizes the Dharma Body possesses a pure and equal mind and knows that self and others are not two.

An analogy is a dream. Suppose within a dream you suddenly realize, “I am dreaming.” The self in the dream is created by your own mind. Everyone else in the dream is also created by your mind. Outside the mind there is no dream; outside the dream there is no mind. The entire dream realm—including mountains, rivers, earth, and sky—is yourself. Suddenly one awakens and realizes that the whole universe is oneself. Apart from oneself there is no other. This is called thoroughly awakening to the pure Dharma Body.

At that point one naturally gives rise to Great Compassion of Shared Essence and Unconditioned Great Loving-Kindness toward all beings. One’s mind becomes truly equal toward all because all are oneself.

Eternal Quiescent Light:

“Eternal” refers to the Dharma Body.
“Quiescent” refers to Liberation.
“Light” refers to Wisdom.

These are the three virtues of Nirvana.

The Dharma Body is one’s true body, never false. To realize it is to know that all adornments of dependent and direct retribution throughout the ten Dharma realms are oneself.

The Lotus Sutra calls this “entering the Buddha’s knowledge and vision.”

The first aspect, Eternal, is realization of ultimate reality. The second, Quiescence, is liberation and complete freedom. This freedom comes from quiescence—the extinguishing of discrimination, attachment, and deluded thought.

The Diamond Sutra speaks of the notions of self, person, sentient being, and lifespan. These arise from discrimination and attachment. When these cease, what remains? Reality is fundamentally one.

Thus, after realizing the Dharma Body, the world becomes the One True Dharma Realm. One is real; two is illusory.

Chan Buddhism says:

“If you know the One, all affairs are complete.”

To truly know the One—that all phenomena throughout the universe are fundamentally one—is the completion of the path. The highest realization in Buddhism is precisely this.

The appearance of the worlds in the ten directions is explained in Consciousness-Only teachings: “From ignorance and non-awakening arise the three subtle appearances.”

These are:

1. The Appearance of Ignorant Activity.
2. The Appearance of Transformation.
3. The Appearance of Objective Conditions.

The Pure Land of Ultimate Bliss is free from ignorance and therefore manifests directly from True Suchness.

The Buddha always abides in Eternal Quiescent Light, just as space is boundless. The Buddha’s Dharma Body is likewise boundless and present everywhere. According to the minds of beings, the Buddha manifests forms to liberate them. There is nowhere the Buddha does not go.

Thus, regardless of school or method, Buddhism places such importance on meditative concentration because concentration corresponds to Quiescence. Without concentration, how can one attain purity of mind? Yet not every form of concentration is ultimate Buddhism. There are worldly concentrations such as the Four Dhyānas and Eight Concentrations. There are also the Nine Successive Concentrations of the Lesser Vehicle. Mahāyāna has many forms of concentration as well. The complete and ultimate concentration is called the Śūraṅgama Samādhi in the Śūraṅgama Sutra and the Lion’s Roar Samādhi in the Avataṃsaka Sutra.

— oOo —

The Land of Ultimate Bliss

Among the four realms, practitioners of the Pure Land path are reborn in the Western Land of Ultimate Bliss. Initially they are born within lotus flowers. Though inside a lotus, that realm is vast beyond measure. The Land of Ultimate Bliss described in the Amitābha Sutra refers to the Realm Where Ordinary Beings and Saints Dwell Together, not the Realm of True Reward and Adorned Purity of the Bodhisattvas nor the Eternal Quiescent Light of the Buddhas. Why is it called a shared realm? Because beings who are reborn while still carrying karmic residues all enter this realm. This makes it especially accessible and intimate.

All Buddhas’ lands in the ten directions have four realms. Our current world is the shared realm of Śākyamuni Buddha. The Realm of Expedient Means and the Realm of True Reward in this Sahā World are not visible to us. The marvel of the Western Pure Land is that although one is reborn in the shared realm, it connects directly with the three higher realms. Thus rebirth there is called “horizontal transcendence.” One crosses beyond the Three Realms and enters all four Pure Land realms simultaneously. To be born in one realm is to participate in all. One can see Bodhisattvas, heavenly beings, and assemblies from the higher realms.

In the Western Pure Land, the ground is gold. In the Eastern Lapis Lazuli World, the ground is lapis lazuli. There is no dust, filth, hell, hungry ghosts, animals, or sounds of suffering. The phrase “Eastern Akṣobhya, Western Amitābha” refers to Akṣobhya Buddha (also associated with Medicine Buddha in this text) in the East and Amitābha Buddha in the West. Through the power of the Buddha’s great vows, the land enjoys peace, timely winds and rains, abundant harvests, and universal well-being.

The land is flat like the palm of a hand, golden in color, free from pits and thorns. The ground is soft like celestial cotton. When one walks, it gently yields and then returns to its original state. The inhabitants do not engage in trade or farming. They enjoy effortless abundance. There is no lying, no foul odors, and greed, hatred, and delusion are exceedingly weak. There are no prisons and no heterodox teachings. Food and drink appear according to thought. There is no impurity or bodily waste. Palaces are adorned with seven treasures. Bathing ponds filled with the waters of eight virtues are found everywhere. Beautiful gardens abound.

For practitioners, the Pure Land differs greatly from the Sahā World. In this world, a Stream-Enterer may require seven lifetimes before attaining Arhatship. In the Pure Land, hearing the Buddha’s teachings repeatedly can lead rapidly through the stages of realization. Although one is initially reborn in the shared realm, one enjoys conditions comparable to heavenly realms and the Realm of Expedient Means.

After a period of abiding joyfully within the lotus, one resumes cultivation and turns inward toward one’s own nature. “When the lotus opens, one sees the Buddha and realizes the unborn.” At that moment the lotus blossoms, and one enters the Bodhisattvas’ realm, the Realm of True Reward and Adorned Purity. “Unborn” means attaining the patience of the unborn Dharma and entering the Bodhisattva stage. 

Some Buddhists fear that if they are reborn in the Pure Land, they will no longer be able to care for family members. However, upon reaching the Pure Land and receiving the Buddha’s inconceivable support, one can immediately return to the Sahā World to help relatives and loved ones. In truth, upon arriving in the Pure Land, one’s perspective expands to encompass the entire Dharma Realm. One discovers countless relatives and connections throughout the ten directions, not merely those in this world.

“Returning to the Sahā World” does not mean leaving the Buddha. The Buddha remains with you. One gains the ability to manifest countless forms throughout the ten directions, just as Avalokiteśvara Bodhisattva appears in whatever form is needed to liberate beings. The Lotus Sutra, in the chapter on the lifespan of the Tathāgata, states: 

“Since I attained Buddhahood, an immeasurably long time has passed. My lifespan is countless asaṃkhyeya kalpas. I always abide and do not perish. Yet I declare that I will enter extinction as a skillful means to teach sentient beings.”

My studens: From the time I attained Buddhahood until now, countless immeasurable ages have passed. I always abide in the Pure Land of Eternal Quiescent Light. I neither arise nor cease. My enlightenment beneath the Bodhi tree and my passing between the twin sāla trees were merely skillful manifestations. For the sake of teaching sentient beings, I speak of entering Nirvana, though in reality I do not truly cease.

Since attaining Buddhahood,
The kalpas I have passed through
Are countless hundreds of thousands of millions
Of asaṃkhyeya ages.

I constantly teach and transform
Innumerable sentient beings,
Leading them to enter the Buddha Way.

 Precepts, Concentration, and Wisdom are also called the Three Stainless Trainings (Tam Vô Lậu Học). In summary, they are nothing other than “purity, equality, and enlightenment.” These three encompass the entirety of the Buddha’s teachings. In terms of the Three Stainless Trainings: Purity is Precepts, Equality is Concentration, and Enlightenment is Wisdom.

Why is purity called Precepts?

Purity of the three karmas: body, speech, and mind. When the three karmas are pure, one is a sage. When they are impure, one is an ordinary being. When the three karmas conform to the standard, they are wholesome; when they do not, they are unwholesome. First, let us discuss the ten evils of the three karmas, also known as the ten precepts:

– When the body is impure, three evils arise: killing, stealing, and sexual misconduct.
– When speech is impure, four evils arise: lying, frivolous speech, divisive speech, and abusive speech.
– When the mind is impure, three evils arise: greed, anger, and ignorance.

If someone begins to believe in the Buddha’s teachings and generates the Bodhi mind to walk the Bodhisattva path, they must first take refuge in the Three Jewels: the Buddha, the Dharma, and the Sangha. Taking refuge in the Buddha prevents falling into hell; taking refuge in the Dharma prevents falling among hungry ghosts; taking refuge in the Sangha prevents rebirth as an animal. This is the initial rite of entering the Buddhist path. After that, one observes the Five Precepts:

1. Do not kill (purifies the body)
2. Do not steal (purifies the body)
3. Do not engage in sexual misconduct (purifies the body)
4. Do not lie (purifies speech)
5. Do not consume intoxicants (purifies the mind)

After receiving the Five Precepts, one must certainly uphold them. Each precept is protected by five benevolent Dharma-protecting spirits. If one keeps the Five Precepts, twenty-five benevolent spirits will protect that person, turning misfortune into fortune and danger into auspiciousness. If one violates the precepts, those 25 benevolent spirits will depart.

Monastics receive additional precepts. Novices monk (Sa-di) receive ten precepts. Bhikshus receive 250 precepts. Bhikshunis receive 348 precepts and also the Bodhisattva precepts (10 major and 48 minor precepts). Only when these are fully observed is one truly a monastic. Laypeople should uphold the first five precepts upon taking refuge, along with the ten precepts related to the three karmas, in order to be true Buddhist disciples.

Precepts can awaken the root of Bodhi.
One should diligently cultivate this field of merit.
In precepts and learning, always practice accordingly.
All Thus-Come Ones praise such conduct.

Precepts mean preventing evil and avoiding wrongdoing. They also mean refraining from all evil and practicing all good. By refraining from evil, greed, anger, and delusion are eliminated; by practicing good, one diligently cultivates precepts, concentration, and wisdom. Cultivating precepts, concentration, and wisdom is precisely the development of the Bodhi root. If one wishes to attain awakening, one must keep the precepts. To keep the precepts, one must first have faith. Only by trusting the Buddha’s teachings can one uphold the precepts, and only by upholding the precepts can one develop the foundational Dharma of the Bodhi path.

— oOo —

Why is Equality called Concentration and Enlightenment called Wisdom?

Equality is Concentration—but equality of what? This refers to the Wisdom of Equality Nature (Bình Đẳng Tánh Trí), which arises when the seventh consciousness is transformed into wisdom. Before cultivation and before understanding the meaning of concentration, it is called the seventh consciousness. After enlightenment, it is called the Wisdom of Equality Nature.

The seventh consciousness is also called Manas consciousness, or the transmitting consciousness. It receives information from the sixth consciousness (mental consciousness) and transmits it to the eighth consciousness, hence its name. The eighth consciousness is also called the storehouse consciousness (Ālaya-vijñāna). Seeds of both good and evil are stored there. Therefore, planting good causes produces good results, while planting evil causes produces evil results. It is called the field of the eighth consciousness because it is like a field: whatever one plants there will grow. If one does not keep the precepts, evil karma is created and remains in this field.

“The Wisdom of Equality Nature is a mind without sickness.” Equality means that the minds of Buddhas and sentient beings are equal. “Without sickness” means free from obstructions, jealousy, greed, anger, and ignorance. If one is free from these afflictions, the seventh consciousness can be transformed into the Wisdom of Equality Nature—this is concentration and wisdom. The equal mind is concentration. Awakening (Buddhahood) is wisdom. The equal mind is right mindfulness. Therefore it is said: “Mind itself is Buddha.” The Sixth Patriarch Huineng said: “The previous thought not arising is Mind; The next thought not ceasing is Buddha. Creating all appearances is Mind; Leaving all appearances is Buddha.”

If I were to explain it fully, I could speak for kalpas and never finish. Listen to this verse:

Mind itself is wisdom; Buddha itself is concentration.
Concentration and wisdom are equal, and the mind is completely pure.
Awakening to this Dharma gate depends on your own nature.
Its function is originally unborn; cultivating both together is the proper path.”

Mind itself is wisdom; Buddha itself is concentration. This is also called concentration and wisdom. “Mind itself is Buddha” is also “concentration itself is wisdom.” Concentration, wisdom, mind, and Buddha are equal. Mind is Buddha, Buddha is mind; concentration is wisdom, wisdom is concentration. Concentration and wisdom are mind and Buddha; mind and Buddha are concentration and wisdom. They are all one essence.

Your thoughts should contain purity (keeping the precepts). If you understand this sudden-teaching Dharma gate, you will realize that Buddha cannot be separated from mind, nor mind from Buddha; wisdom cannot be separated from concentration, nor concentration from wisdom. Concentration itself is wisdom, wisdom itself is concentration; mind itself is Buddha, Buddha itself is mind. Why do people fail to understand this? Because through countless lifetimes they have accumulated habitual tendencies that obstruct them. Originally, wondrous functioning is neither born nor destroyed. Therefore, cultivating the mind is cultivating Buddha; cultivating Buddha is cultivating the mind. Cultivating concentration is cultivating wisdom; cultivating wisdom is cultivating concentration. This is the true Dharma.

— oOo —

Without Precepts, Where Can Meditation Lead?

Without precepts, the mind cannot become pure. If the mind is impure, it is pulled about by external conditions. Seeing beautiful things with the eyes gives rise to greed; hearing unpleasant sounds gives rise to anger. The five sense faculties (eyes, ears, nose, tongue, body) encounter the five objects of sense, producing the five consciousnesses. Without keeping the precepts, the mind cannot maintain equality.

Many cultivators today do not wish to keep the precepts and therefore say: “Cultivating the Three Bodies (Dharma Body, Reward Body, Transformation Body) and the Four Wisdoms is sufficient.” They do not understand that cultivating the Dharma Body means cultivating the Pure Dharma Body, while keeping precepts means maintaining purity of body and mind. If the mind is impure, it is shaken by circumstances.

If the mind is pure, meditation may lead to concentration and wholesome, favorable, joyful states. If the mind is impure, one may encounter evil, adverse, and troubling states. Remaining attached to such states makes it difficult to overcome demonic influences, namely the four kinds of demons: heavenly demons, spirit demons, ghost demons, and human demons.

If one abides in the unsurpassed courageous path,
One can destroy all demonic powers.
If one can destroy all demonic powers,
One can transcend the realms of the four demons.

1. Heavenly Demons: Demons dwelling in heavenly realms. If a practitioner has not overcome attachment to wealth, heavenly demons use riches to tempt them, stirring greed and disturbing their purity. If attachment to sensuality remains, heavenly demons may appear as beautiful women or handsome men, causing infatuation and loss of spiritual attainment.

2. Spirit Demons: Beings possessing supernatural powers. They may dwell on islands, mountains, or forests. Seeing cultivators, they may challenge them or compete with them. If the practitioner’s virtue is stronger, the demon is subdued; otherwise, the practitioner may become part of the demon’s retinue.

3. Ghost Demons: Harmful ghosts that not only create trouble but also damage one’s wisdom-life. They can disturb practitioners and weaken their resolve. The Śūraṅgama Sūtra speaks of fifty skandha-demons that can confuse cultivators. Therefore, regardless of what states arise, one must maintain concentration and not be moved by them.

4. Human Demons or Affliction Demons: People who obstruct cultivators through jealousy and interference. They intentionally create difficulties to provoke anger and ignorance. Affliction demons are greed, anger, delusion, arrogance, and doubt. These five fundamental afflictions harm body and mind and become stumbling blocks on the path.

— oOo —

Purity Is Precepts

Every day one should reflect: “Were my actions today pure?” If they were, one should strive to become even purer. If they were not, one should correct oneself and begin anew.

If keeping the precepts feels difficult, understand that in many past lives one accumulated much negative karma. Those karmic seeds remain in the field of the eighth consciousness and manifest in this life as consequences of past causes. One should sincerely repent. In this way, the three karmas can begin to become pure. A simple repentance verse is:

“In the past I created countless evil deeds,
All arising from beginningless greed, anger, and delusion.
Produced through body, speech, and mind,
I now sincerely repent them all.”

After repentance, how can one attain purity of body, speech, and mind?

– By diligently cultivating precepts, concentration, and wisdom, the three karmas become free from faults.
– By eliminating greed, anger, and ignorance, the three karmas become pure.
– By relying on determination, sincerity, and perseverance, one protects the three karmas from harm.
– By carefully guarding the precepts, one prevents internal causes from leading to violations.
– By cultivating the three karmas as indestructible as vajra, one remains unmoved by any circumstance.
– By avoiding retreat from practice and maintaining perseverance, one prevents backsliding.
– By remaining unshaken by external conditions, one avoids creating evil karma.
– By benefiting beings selflessly, one transforms the three karmas into supreme merit.
– By removing impure thoughts and sensual desires, the three karmas naturally become pure.
– By eliminating improper thoughts, the mind becomes pure and the three karmas are no longer defiled.
– By allowing wisdom to guide one’s conduct, one walks the great path of light and purity.

— oOo —

Concentration and Wisdom

Concentration arises from precepts. Concentration is the essence of wisdom, and wisdom is the function of concentration. Therefore, precepts, concentration, and wisdom are called the Three Stainless Trainings. One who keeps precepts can attain freedom from defilements. One who cultivates concentration can attain freedom from defilements. One who develops wisdom can attain freedom from defilements. Thus, if one wishes to attain concentration, one must first uphold the precepts. How is this done? By “refraining from all evil and practicing all good.”

The Sixth Patriarch taught all beings: “Good friends! My Dharma gate of sudden enlightenment takes concentration and wisdom as its foundation. Do not mistakenly think concentration and wisdom are two separate things. They are one essence. Concentration is wisdom; wisdom is concentration. Though they have two names, their essence is one. Concentration is the essence of wisdom; wisdom is the function of concentration. Through concentration, wisdom arises. When wisdom is present, concentration is within wisdom. When concentration is present, wisdom is within concentration. Understanding this principle means understanding the equality and unity of concentration and wisdom. 

Do not say that concentration must come first and wisdom later, or that wisdom must come first and concentration later. Such views separate what is fundamentally one. If one speaks beautiful words but internally harbors jealousy, arrogance, wrong views, greed, anger, and delusion, then one’s concentration and wisdom are merely empty words. When mind and speech are both wholesome, inside and outside are consistent, and mind and speech are one—this is the equality of concentration and wisdom. Self-cultivation is not about arguing with words or seeking reputation. Those who argue over whether concentration precedes wisdom or wisdom precedes concentration are deluded ordinary people. As it is said:

‘Debate gives rise to thoughts of winning and losing.
This is contrary to the Way.
It produces attachment to the four marks.
How can samādhi be attained?’

Without samādhi, there is neither concentration nor wisdom. As long as the desire to win and lose remains, attachment to self and attachment to phenomena remain. As long as these attachments remain, one cannot transcend the four marks: self, person, sentient being, and lifespan. 

Good friends! What are concentration and wisdom like? They are like a lamp and its light. Where there is a lamp, there is light; where there is light, there is a lamp. Without the lamp there is no light; without the light there is no lamp. Though lamp and light appear to be two, they are actually one. The lamp is the essence of the light, and the light is the function of the lamp. Concentration and wisdom are the same way.”

“If the mind is equal, why labor over precepts?
If conduct is upright, why need meditation?”

A mind of equality means freedom from greed, anger, and delusion. Why are precepts necessary? Because people still possess these three poisons.  If one truly has an equal mind, free from ignorance, then there is no need for strenuous effort in keeping precepts. Upright conduct itself is meditation. Meditation teaches one to eliminate bad habits and afflictions. Some hear, “An equal mind needs no precepts,” and conclude, “Then I need not keep precepts.” But has their mind truly become equal? If not, how can they abandon precepts? If one still acts selfishly, seeks personal gain, envies others, and creates obstacles, then one’s mind is not equal.

Learning means studying all Dharma teachings. To understand all Dharma, one must study diligently. The Analects says: “To learn and constantly practice what one has learned.” Through reviewing the old, one comes to know the new. In studying the Buddha’s teachings, one must diligently cultivate merit and virtue. It is like nurturing the Bodhi tree and increasing the fruits of Bodhi. One should respect the precepts and cultivate according to them. One should always practice accordingly and avoid violating or breaking them. Those who uphold the precepts and cultivate in this way are praised by all Buddhas of the ten directions and three times. They are continually protected by them. Keeping the precepts purifies the mind, and when the mind is pure, delusive thoughts no longer arise.

When delusive thoughts do not arise, that is Zen.
Sitting and seeing one’s self nature, that is Concentration.

The usual way of speaking about directions, when referring to the ten directions, is to mention the East first.

“Ordinary convention” means habit or custom. Vietnamese people are accustomed to saying “East, South, West, North,” not “South, North, West, East.” Indians speak in the same way. This is simply a convention. According to custom, the East is placed first. Corresponding to the four seasons, the East is associated with spring. In spring, all things grow and flourish; it symbolizes wisdom and conveys this meaning. Buddhism places great importance on wisdom. Buddhism seeks ultimate and perfect wisdom. Therefore, wisdom leads all dharmas. Regardless of sect or method—whether the eighty-four thousand Dharma gates or immeasurable Dharma gates—the goal is only one: the attainment of wisdom. The methods and approaches differ, but the objective is the same. Once wisdom is awakened, the goal of one’s cultivation has been achieved. In other words, one’s method is certainly correct and has reached its destination. If wisdom does not arise, it is not that the Dharma method is wrong, but rather that one’s practice is not in accordance with the proper principles, or it is unsuited to one’s capacities, and thus awakening cannot occur. Therefore, in cultivation, choosing a Dharma method is one of the most important issues.

For example, when we become ill and go to see a doctor, the doctor diagnoses the illness and prescribes medicine. Cultivation is the same. When the Buddha was in the world, his disciples only needed to meet the World-Honored One. The Buddha could observe their capacities. He could see their past, and even their past lives, extending through immeasurable kalpas. He could see what they had practiced life after life. Seeing that their faculties had matured, the Buddha would introduce a Dharma method perfectly suited to them. Success could come very quickly—sometimes within days, or at most within a few months. This is called “teaching according to the individual’s capacities.” Today, in the Age of Dharma Decline, Buddhist practitioners are far inferior to those of the Semblance Dharma and Right Dharma periods. Our blessings are too meager, and we lack the opportunity to encounter true spiritual teachers. Even when we do meet them, we may not recognize them or value the opportunity to learn the Dharma and awaken wisdom. Just as at the beginning of a sutra, the leading members of the assembly are named: among the Śrāvakas, Śāriputra is listed first because he possessed the greatest wisdom; among the Bodhisattvas, Mañjuśrī is named because he possessed supreme wisdom. This demonstrates that what we seek is wisdom, and what we cultivate is also wisdom.

In the sutras, Śākyamuni Buddha resides in the Sahā World, and he himself is at the center. East, South, West, and North make up the four directions. The Buddha taught in the Sahā World, and the Sahā World is regarded as the center. This implies that the “center” has no fixed location; one takes oneself as the center. Similarly, this essay is now on the internet and can be read by people all over the world. Therefore, it has no fixed location, yet it can exist throughout all directions.

Vairocana Buddha, the Pure Dharma Body Buddha spoken of in the Avataṃsaka Sutra, is the Dharma Body Buddha. The name “Vairocana” is a Sanskrit transliteration meaning “Pervading All Places.” Modern philosophy calls this the “noumenon,” the fundamental substance of all existence in the universe. Buddhism calls it the Dharma Body (Dharmakāya). All phenomena in the universe arise from the Dharma Body. The Dharma Body can give rise to all dharmas, yet it itself is neither born nor extinguished. It is unborn and undying. Since it pervades all places, how could it come or go? It is like empty space: space pervades everywhere. Have you ever seen space come or go? Space neither comes nor goes.

The “center” does not refer to our physical body, but to our true mind and original nature. The true mind is unborn and undying; it neither comes nor goes. The entire universe and all phenomena are manifestations of the true mind. The true mind is that which transforms and manifests; all phenomena are what is manifested. Where does the great cosmos come from? When the self-nature is deluded, such realms appear. When the self-nature is awakened, such realms do not exist. Therefore, one cannot say that these realms exist, nor can one say that they do not exist. They are neither existent nor nonexistent. This is the truth of reality. It is like a dream: one cannot say that the dream realm exists, yet one cannot say it does not exist. If you say it does not exist, there was clearly an experience while dreaming. Upon waking, you still remember it vividly. If you say it exists, once awake, you cannot find it anywhere. In reality, our situation is precisely like a dream. Therefore, the Buddha taught us in the Śūraṅgama Sutra to contemplate in this way:

“All conditioned phenomena are like dreams, illusions, bubbles, shadows, dew, and lightning; thus should they be contemplated.”

In the Śūraṅgama Sutra, the Buddha gives an interesting analogy. If our eyes are diseased, we may see a halo around a lamp. That halo is an illusory appearance. Delusion gives rise to illusory forms; awakening removes them. In reality, there is no halo around the lamp. Deluded beings see the six realms of rebirth and the great trichiliocosm; awakened beings do not.

In the Amitābha Sutra, the first Buddha mentioned is Akṣobhya Buddha (the Immovable Buddha) in the East. The East corresponds to spring among the four seasons and to the Zhen trigram in the Later Heaven Bagua. Zhen signifies movement. Its meaning is profound and complete, illustrating the principle that movement and stillness are one. Movement refers to Śākyamuni Buddha traveling everywhere to teach the Dharma. He journeyed throughout India, from Nepal in the north to Sri Lanka in the far south, throughout the Ganges basin. He moved. His body moved, his speech moved, yet his mind remained unmoving. Within his mind there never arose discriminating thoughts. He never generated distinctions or attachments. Within movement there was stillness; within stillness there was movement. Thus, he remained immovable.

This passage is intended to express precisely that meaning. “At once movement, at once stillness”—movement and stillness exist simultaneously. In learning Buddhism, we must grasp this principle. The earth rotates, the sun rises and sets, but in daily life the mind should remain pure and empty. Nothing should be harbored within it. The Buddha taught us not to give rise to discriminating thoughts. If we can eliminate the discriminating mind, prajñā wisdom will naturally appear. The reason so little prajñā manifests in us is that our discriminating thoughts occupy all the space, leaving no room for wisdom to emerge. The eight consciousnesses are originally pure, but because they contain discrimination, they become defiled. If we can eliminate discrimination, it is like sweeping away rubbish. Everything will return to purity, and wisdom will appear.

The transformation bodies of Buddhas come and go,
Yet the Tathāgata is forever unmoving.
Within the realm of the Dharma,
It is neither one nor different.

The purpose of Buddha-recitation is to gather scattered thoughts into single-minded remembrance of the Buddha. If you do not become entangled with false thoughts, then false thoughts will not arise. When you do not create evil deeds, it means you are already on the path of doing good.

Quoting the 48 vows in the Infinite Life Sūtra: Whoever is born in the Western Land of Ultimate Bliss, regardless of whether their grade is high or low, even those reborn in the Borderland, are all born by transformation within lotus flowers. A lotus consists of three parts: petals, the lotus receptacle, and lotus seeds. Every grade of rebirth has a lotus flower, and every lotus flower has a receptacle. As soon as beings in the ten directions give rise to the aspiration for Anuttara-samyak-saṃbodhi and seek rebirth in the Western World, a lotus immediately blossoms in Amitābha Buddha’s seven-jeweled pond. Upon that lotus is written one’s own name.

The Western World is a world of equality; only the lotuses are unequal. The equality of that world comes from enjoying the blessings of Amitābha Buddha. Amitābha grants us equality, but the lotus flower and lotus pedestal are manifestations of our own Pure Karma and therefore differ from one another. The lotus pedestal differs according to each grade of rebirth, while a vajra pedestal is the most supreme for those reborn in the highest grades.

The deeper your Buddha-recitation practice, the larger your lotus becomes. In the seven-jeweled pond there are lotuses one yojana wide, ten yojanas wide, a hundred yojanas wide, and a thousand yojanas wide. Thus their sizes differ, as do their radiance and colors. If we want a magnificent and supremely splendid lotus, if we want a golden pedestal or vajra pedestal, we must genuinely cultivate. It is not something Amitābha Buddha gives to us; rather, it naturally manifests from our own pure karma. Amitābha helps us by bringing that lotus to receive and guide us when we are near death. The lotus is not planted by Amitābha Buddha but manifested from our own pure karma. Shallow practice corresponds to rebirth in the lower grades, since most of us have not eliminated afflictions but merely suppressed and controlled them. That is the most superficial level of practice. Deep practice, in which several grades of ignorance are broken through and one attains the Principle One-Mind Undisturbed, leads to rebirth in the middle or upper grades.

We ourselves may aspire to be reborn in the highest grades, but do we possess such ability? If not, it can be cultivated. How? By eliminating afflictions. When afflictions are completely eliminated, wisdom naturally unfolds. If you have such aspiration, you will attain it. One must certainly eliminate afflictions and develop wisdom. In other words, the mind-ground must become pure. A pure mind perceives external circumstances through illuminating insight. The six faculties naturally become keen; hearing or seeing something immediately brings awakening and understanding. At that point, making vows to propagate the Dharma and benefit sentient beings is not difficult. Therefore, the foundational work is the elimination of afflictions, which also means cultivating concentration. First stabilize the mind. From precepts comes concentration; from concentration comes wisdom. Thus, precepts are the root of unsurpassed Bodhi. Precepts mean following rules. If you do not follow rules, you cannot attain concentration.

After several years of Buddha-recitation, afflictions become lighter and the mind becomes pure. You attain concentration and the Buddha-Recitation Samādhi, also called One-Mind Undisturbed. Once One-Mind is attained, if you have the ability, interest, and aspiration, you may study the teachings in order to propagate the Dharma and benefit beings. Following this path is correct; the sequence is not mistaken and can lead to success. “Within the Buddha’s gate, every sincere request receives a response.”

— oOo —

Thusness, Thusness

There are two kinds of lotus pedestals. One is the pedestal beneath the lotus flower. In temples, whether the Buddha image is sculpted or painted, there is usually a pedestal beneath it, with the lotus on top. The second kind is the pedestal inside the lotus bud itself, commonly called the lotus receptacle or seedpod. This is the lotus pedestal within the flower. Where does the Buddha sit? The Buddha sits upon the lotus receptacle. “Like lotus seeds surrounding the receptacle.” The lotus seeds encircle the receptacle. The receptacle grows within the flower. Whether a Buddha image is seated or standing, the feet stand upon the receptacle, and a seated Buddha also sits upon it. Thus there are these two different meanings of “pedestal.”

As for lotus seeds, “lotus seeds” refer to the receptacle itself. The seeds surround the receptacle, which is the pedestal in the sense of the lotus chamber. “The lotus represents the Ten Suchnesses.” In the Tiantai tradition, the Ten Suchnesses are also the essential meaning of the Lotus Sūtra. The Ten Suchnesses are: Suchness of Appearance, Suchness of Nature, Suchness of Substance, Suchness of Power, Suchness of Function, Suchness of Cause, Suchness of Condition, Suchness of Effect, Suchness of Retribution, and Suchness of Ultimate Consistency from Beginning to End.

“Suchness” is also rendered as “Thusness.” Buddhist scriptures begin with “Thus have I heard.” What is “thus”? It is precisely these things. “Thusness” is a term indicating Dharma, meaning that all phenomena have such appearance, such nature, and so on through ultimate consistency; none are apart from the True Reality.

What is “Suchness of Appearance”? Appearance means phenomena and form. Forms can be seen with our eyes and touched with our hands. They possess color, shape, and characteristics. Animals, plants, and minerals each have their own forms and appearances. Phenomena have appearances but may lack substantial form, such as clouds in the sky or the moon reflected in water. They have appearance but no tangible substance. You can see them but cannot grasp them. The term Appearance includes all forms and phenomena. Why is it called Thusness? There is profound meaning here. Where do appearances come from? Appearance involves both what is manifested and that which manifests. Without that which manifests, how could there be manifested appearances? The manifesting principle is Nature, the Essence. What is Nature-Essence? It is our true mind, also called True Suchness. Are the appearances manifested by the true mind real? Of course they are real. If one thing is real, then all things are real.

“Suchness of Nature” and “Suchness of Substance.” Nature refers to intrinsic nature. Substance refers to fundamental essence. Outside the framework of the Ten Suchnesses, Nature and Substance are often combined. Substance is Nature, and Nature is Substance. Usually they are spoken of together as Nature-Essence or Essence-Nature. Here, however, they are distinguished. Ultimately they still refer to the same reality, though from different perspectives. Nature is the origin of all phenomena, the true mind, the original nature. Substance is what has become transformed; Nature transforms into Substance.

Substance has two kinds: a spiritual essence and a material essence. Substance refers to the Perceiving Aspect and the Object Aspect of the Ālaya Consciousness. The Perceiving Aspect of Ālaya is the spiritual essence, commonly called the soul. When people die and are reborn, what is reborn? The soul, not the physical body. The physical body is material. The Perceiving Aspect is the basis of consciousness. In Buddhism, it is not called a soul but consciousness.

All material forms are “a single composite appearance.” Modern science has confirmed this. The Diamond Sūtra says that this world is a single composite appearance. “Single” refers to one fundamental kind of matter; “composite” means combined together. Scientists today understand that basic matter is indeed one thing, differing only in structural formulas and arrangements. Thus it combines into electrons, atoms, molecules, and then into animals, plants, and minerals. Analyzing them reveals that they are indeed a single composite appearance. This “single” is the substance of matter and corresponds to the Object Aspect discussed in the Consciousness-Only school.

“Suchness of Power.” Power means energy. Today we might call it force or motion. What drives it? You must understand that the true mind is pure. The true mind and original nature are tranquil, quiescent, and unmoving. In the universe, from vast galaxies down to tiny particles, everything moves. Even under powerful microscopes, minute particles appear like tiny worlds with electrons orbiting them, resembling miniature universes. What force drives them? Modern scientists think positive and negative electrical charges do. But where do those come from?

Buddhism explains this very thoroughly. The Buddha taught: “From ignorance and non-awakening arise the three subtle appearances.” How does motion arise? From ignorance. Enlightenment is stillness; ignorance is movement. Ignorance exists prior to the three subtle appearances. Once the mind moves, ignorance arises. Movement gives rise to the three subtle aspects of Ālaya Consciousness: the Appearance of Ignorant Activity, the Perceiving Appearance, and the Appearance of the Object World. The Perceiving Appearance is the Perceiving Aspect, while the Object Appearance is the Object Aspect. Once movement occurs, True Nature becomes Ālaya. Therefore Ālaya is Substance. The Nature mentioned previously is True Suchness. Because of a single thought of non-awakening, True Suchness transforms into Ālaya. Within Ālaya there is power—the power of ignorance—which drives all activity.

“Suchness of Function.” Function means activity and creation. Wherever there is activity, karma is produced. Whether large or small, every phenomenon completely possesses these ten aspects without lacking a single one.

“Suchness of Cause.” Cause refers to the seeds stored in the Ālaya Consciousness, accumulated over countless lifetimes. We possess the causes for all ten Dharma realms. We have the cause to become Buddhas, the cause to become Bodhisattvas, and even the cause to fall into the Avīci Hell. Nothing is lacking. The key to what result we experience is Condition. Therefore Buddhism places great importance on conditions. Why does Buddhism speak of dependent origination rather than simply causation? Because conditions can be controlled, whereas causes cannot. Causes already exist and cannot be changed.

“Suchness of Condition.” Conditions can be controlled. For example, if we created evil causes in the past, those causes already exist. But if from now on we sever all evil conditions, those causes cannot ripen into results. We cut off the conditions. If we have good causes from the past and now add good conditions, the resulting fruit will be favorable. The scriptures often teach: “The Pure Land is only mind; Amitābha is one’s own nature.” These statements point to causes. The Western Pure Land and Amitābha Buddha arise from our own causes. Since we already possess those causes, we need only add the proper conditions. We go to the Western World to become Buddhas. Therefore the Amitābha Sūtra teaches: “One cannot be born there through a small amount of good roots, merit, causes, and conditions.” Self-Nature Amitābha and Mind-Only Pure Land are the causes; wholehearted faith, vows, and recitation of Amitābha’s name are the conditions. When cause and condition unite, the resulting fruit is rebirth in the Western World and meeting Amitābha Buddha.

If we forget this, we have many other causes: greed for wealth, fame, sensual pleasures, and the five desires and six sense objects. Within Ālaya are the seeds of the three evil paths—hell beings, hungry ghosts, and animals. What are the conditions for those realms? Greed, anger, and ignorance. If we continually nourish greed, anger, and ignorance, the resulting fruits will be the three evil destinies. Greed leads to the hungry ghost realm. Anger leads to the hell realm. Ignorance leads to the animal realm. Ignorance means confusion regarding truth and falsehood, right and wrong, good and evil.

The Śūraṅgama Sūtra says very well that in the Dharma-Ending Age, “false teachers expounding the Dharma are as numerous as the sands of the Ganges.” Can you distinguish right from wrong teachings? If not, then even practicing Buddhism may eventually lead to rebirth in the animal realm. One may practice with a good heart yet enjoy blessings as an animal. Nowadays many people keep pets, and some pets enjoy tremendous blessings. Abroad one often sees households revolving entirely around a pet. Everyone serves the pet. The pet does not serve its owners; rather, the owners serve and care for it devotedly. This is upside down.

The Buddha described this as delusion and inversion. Such indulgence of pets is becoming increasingly common. Some care for pets more attentively than they care for their own parents. This results from good intentions mixed with ignorance and leads to corresponding karmic consequences. Therefore one must clearly distinguish truth from falsehood, right from wrong, and good from evil. Only then can one transcend the three realms and avoid wasting this life. We must control conditions. Conditions are truly within our own power. Stay away from evil conditions and draw near to good ones. Among all conditions, the supremely perfect condition is Amitābha Buddha. Few truly understand this. If you genuinely understand it, you will let go not only of worldly matters but even of all other Buddhist teachings, devoting yourself single-mindedly to the recitation of Amitābha Buddha’s name.

“Suchness of Effect” and “Suchness of Retribution.” These are sometimes combined but can also be distinguished. If in a previous life we cultivated good karma and are born human in this life, that is the Effect. The experiences and enjoyments of this human life constitute the Retribution. Some people live happily, while others suffer greatly. The effect is the same—human birth—but the retribution differs. The Consciousness-Only school calls these Leading Karma and Fulfilling Karma. Leading Karma directs one toward a particular rebirth; that is the Effect. Fulfilling Karma determines the circumstances experienced after rebirth; that is the Retribution.

If we truly understand this reality, then not only can we be masters of this life, but we can also direct our own destinies lifetime after lifetime. When one becomes one’s own master, one is no longer called an ordinary sentient being but a Buddha or Bodhisattva. The Śūraṅgama Sūtra states: “If one can transform circumstances, one is like the Tathāgata.” Who can transform circumstances? One who understands clearly. Transforming circumstances is not difficult. The difficulty lies in understanding and awakening. Once awakened, the practice becomes easy. Why? Because one clearly understands causes, conditions, and results. Given certain causes and conditions, corresponding results follow. You can create and control causes and conditions, and the resulting fruits will accord with your aspirations.

“Suchness of Ultimate Consistency from Beginning to End.” This statement summarizes the previous nine. There is root and branch, beginning and end, all ultimately consistent. Every phenomenon falls within the Ten Suchnesses. When the Tiantai Patriarch explained the title of the Lotus Sūtra, he used the lotus flower to explain the Ten Suchnesses. In other words, the lotus serves as a symbol through which the Ten Suchnesses are revealed. Thereafter one understands that every phenomenon possesses the Ten Suchnesses without exception.

— oOo —

The Final Mind Is the Great Mind

At the moment of death, ten recitations occupy only an instant. The time is extremely short. Why can one still attain rebirth? The answer is single-mindedness. As stated in the Mahāprajñāpāramitā Śāstra, this is due to both self-power and other-power. Though the time is short, the practitioner’s concentration is exceptionally strong and sharp. In other words, it can surpass the power of a lifetime of Buddha-recitation. In that brief moment, the dying person’s effort may exceed that of someone who has recited for an entire lifetime.

At death, all conditions are let go. One realizes that nothing can be taken along. Suddenly awakening, one releases everything and recites the Buddha’s name with complete concentration. That power becomes extremely vigorous. Therefore such a person can attain rebirth and even achieve a very high grade of rebirth. This is the principle involved. Thus the final mind is called the “Great Mind.”

When a person is dying, only a few hours or even minutes remain. There is no time left. With single-minded Buddha-recitation and no stray thoughts, this is the final mind. It is called the Great Mind because the dying person knows with certainty that death cannot be avoided. This resolute determination surpasses aspirations cultivated over a hundred years.

One who gives rise to this Great Mind truly awakens. Bodhi means genuine and thorough awakening. One realizes that apart from Amitābha Buddha, there is no one who can save them. Therefore one firmly grasps Amitābha Buddha’s name without wasting a single moment. That is the Great Mind. Once this mind is present, there are no other thoughts. One quickly enters the Samādhi of No-Mind and swiftly departs from all thought-forms. Is this not great? Is this not precisely the Bodhi Mind?

The Mind of Anuttara Samyak Saṃbodhi.

Reality means seeking the true foundation. The dependent environment is our living environment—mountains, rivers, the earth, and even empty space—all are part of our living environment. Where do these things come from? They manifest from the self-nature. Therefore, what is sought in Buddhism is precisely the realization of the mind and the seeing of one’s true nature. Mind and nature are complete and perfect within every sentient being. It is often said, “In sages, it is not increased; in ordinary beings, it is not diminished.” The self-nature of us ordinary beings has truly not been reduced in the slightest; the self-nature of the Buddhas is not greater than ours in the slightest! From the perspective of self-nature, everything is completely equal: equal in essence, equal in appearance, equal in function. There is nothing unequal. Though equal, there is a difference between delusion and awakening. Apart from delusion and awakening, there is no difference. Buddhas and Bodhisattvas dwell within the Ten Dharma Realms, and we ordinary beings, as well as crawling, flying, and walking creatures, hungry ghosts, and hell beings, also exist within the Ten Dharma Realms. When awakened, one is free and joyful; when deluded, one creates karma and undergoes retribution. The issue arises from delusion or awakening. Buddhist teaching is meant to help us break through delusion and attain awakening. Delusion is the cause of all afflictions and suffering; awakening is the cause of all happiness. As long as one breaks through delusion and attains awakening, one leaves suffering and gains happiness. “Leaving suffering and gaining happiness” refers to the result; breaking through delusion and attaining awakening refers to the cause and conditions. One must work from the level of causes and conditions. Therefore, we understand the true nature of reality: all dharmas arise from the self-nature.

Buddhas and Bodhisattvas are awakened. What are they awakened to? The self-nature. Ordinary beings are deluded, and what they are deluded about is also the self-nature. Within the self-nature there is neither delusion nor awakening; delusion and awakening belong to people. We should ask: “What is delusion like? How are Buddhas and Bodhisattvas awakened?”

The Śūraṅgama Sūtra explains the phenomenon of delusion very clearly: “A single thought of unawareness.” Thus we can know that this single thought of unawareness precedes ignorance. Because of one thought of unawareness, ignorance comes into being. From ignorance arise the three subtle appearances. From the three subtle appearances emerge the six coarse appearances. The three subtle and six coarse appearances then develop into the dependent and primary retributions adorned throughout the Ten Dharma Realms. This is how they come into existence.

If we now investigate: Why is there a single thought of unawareness? To tell the truth, unawareness means there is “a thought.” The moment there is a thought, it is called unawareness. Put this way, it is very clear: in the true mind and original nature, there is definitely not a single thought. The moment a thought arises, there is unawareness, and thus delusion. From morning to night, our thoughts arise one after another. Who knows how many false thoughts there are? Even if we want to stop them, we cannot. This is truly troublesome! Why has it become this way? Because that one thought of unawareness in the distant past has, over time, developed into a habit. To put it more bluntly, we have “cultivated the habit of generating false thoughts.” Therefore, false thoughts can never simply be stopped at will. The problem originates here.

If you wish to recover your original face and truly awaken completely, you must eliminate false thoughts entirely. Among false thoughts, the most subtle is called ignorance; those slightly coarser are called dust-and-sand afflictions; coarser still are called views-and-thoughts afflictions. Views-and-thoughts afflictions, dust-and-sand afflictions, and ignorance afflictions are collectively called “false thoughts” or “delusive thinking.” Delusive thinking arises, beginning with the most subtle and gradually becoming the coarsest. The Buddha teaches that if we wish to eliminate false thoughts, we can only begin with the coarsest, then move to the less coarse, then the subtle, and finally the most subtle. Therefore, we must first eliminate the afflictions of views and thoughts.

— oOo —

Afflictions of Views and Thoughts

 What are view afflictions? What are thought afflictions? In modern terms, “views” refers to understanding or perspective. If your view is mistaken, if you see things completely wrong, that is called the delusion of views. Thought delusions are errors in thinking; your thinking is completely mistaken. Thus, once views-and-thoughts afflictions are eliminated, your perspective and thinking regarding the universe and life become correct and free from error. Eliminating thought delusions leads to the attainment of Arhatship.

The ancients practiced with the aim of eliminating views-and-thoughts afflictions. Their purpose was entirely different! They also recited the Buddha’s name, but they did so in order to eliminate false thoughts and attachments, or at least subdue them. That was their purpose. Nowadays, we recite the Buddha’s name hoping that Buddhas and Bodhisattvas will bless us with promotions and wealth. It is completely different! Therefore, our accomplishments do not compare with those of the ancients.

“In the Buddha’s gate, every sincere request receives a response.” How does one seek? Why is there always a response? Because the self-nature can generate all phenomena. Therefore, where does one seek in Buddhism? One seeks within one’s own self-nature. It is not something sought externally. Seeking externally will not succeed. If you seek from Buddhas and Bodhisattvas outside yourself, from statues molded from clay or carved from wood, those statues themselves can hardly preserve themselves. How could they bless you? One must seek from within the self-nature. Then indeed, “every sincere request receives a response.”

Internally, one must eliminate afflictions; externally, one must not be seduced or deceived. Only then can our cultivation become effective. The internal afflictions are called the Five Poisons: greed, anger, ignorance, arrogance, and doubt. Greed, anger, and ignorance are the Three Poisons and must be eradicated. The greatest external temptations and deceptions are wealth, sensuality, fame, and profit. These are the four great demon kings. If every day you remain in the palm of the demon king’s hand, unable to escape, how can you achieve anything? How can you escape the six realms of rebirth? How can you attain rebirth in the Pure Land? Therefore, one must remember: externally, do not be seduced or deceived; internally, eliminate greed, anger, and ignorance. Only then can one recover the self-nature, which can generate all phenomena.

— oOo —

Cultivating Virtue to Perfect Inherent Virtue

The Sixth Patriarch said: “Who would have thought that the self-nature is originally complete?” “Originally complete” refers to inherent virtue. But for inherent virtue to manifest, cultivated virtue is required. What belongs to cultivated virtue? Purity, equality, and awakening belong to cultivated virtue. What do we cultivate? We cultivate a pure mind and an equal mind. That is cultivated virtue. Adornment is the functioning of inherent virtue. Today we say that adornment means supreme perfection, without the slightest flaw. Among all Buddha lands in the ten directions, none possess adornments like those of the Western Pure Land of Ultimate Bliss. Every Buddha land still has some imperfections, but only the Western Pure Land is without deficiency. That is true adornment.

From the standpoint of principle: the Buddha’s name, “Namo Amitābha Buddha,” is used to restore our own pure and equal mind. The Buddha’s name is merely a skillful means. One must recite it earnestly. “Earnestly” means never doubting, never interrupting, and never mixing it with other things. Whether reciting the Buddha’s name or sutras, one must follow this principle. Only then is one “fully cultivating virtue to perfect inherent virtue.” Inherent virtue is awakening. In Chan Buddhism, awakening is called “great and thorough enlightenment.” When the mind is pure and equal, one attains complete realization. Upon attaining great and thorough enlightenment, immeasurable wisdom and immeasurable virtues all appear.

From the standpoint of practice: where do we begin? We now know that we must cultivate purity, equality, and awakening, but where is the actual starting point? In terms of concrete phenomena, the Dharma-body wisdom-life of the World-Honored One is the Tripiṭaka scriptures. Thus, in the Avataṃsaka Sūtra, the Buddha is called Vairocana Buddha of the Pure Dharma Body. The Buddha sacrificed his life without regret. The Dharma is of utmost importance. The wisdom-life of the Dharma body is certainly more important than physical life. The first requirement is to arouse the aspiration—here referred to as the Ten Minds or the Ten Great Vows of the Avataṃsaka. After arousing the aspiration, where does one begin? “Afflictions are endless; I vow to cut them off.” One begins by eliminating afflictions.

In other words, once views-and-thoughts afflictions are completely eliminated, the mind becomes pure. When dust-and-sand afflictions are completely eliminated, the mind becomes equal. When one breaks through one portion of ignorance and realizes one portion of the Dharma body, awakening has occurred. Only then does one qualify for the vow, “Dharma doors are boundless; I vow to learn them.”

Regarding all worldly and transcendent dharmas, one must develop the greatest patience and an incomparable endurance in study and cultivation. Yet while cultivating and learning, one must not become attached to any dharma. Only then can one truly understand all dharmas. Why? Because attachment to dharmas is a mistake. What does attachment become? It becomes prejudice. If it is not attachment to views, then it is attachment to precepts and practices. It becomes wrong views. Whether regarding worldly or transcendent dharmas, principle or phenomena, cause or effect, one should understand everything but cling to nothing. Why not cling? The Śūraṅgama Sūtra says that “all conditioned phenomena are like dreams, illusions, bubbles, and shadows.” Therefore, non-attachment is wisdom; attachment is error. Those who learn skillfully find wisdom in everything encountered by the six sense faculties. Wisdom is present everywhere.

Everything encountered by the six faculties can be said to be temptation and deception of the highest order. In ancient times there were not so many temptations. Today, frankly speaking, there are far too many. Almost everything seen and heard is tempting and misleading. How could one avoid being moved? When the mind is pure, the land is pure. If the mind still contains such things, while externally there are wealth, sensuality, fame, and profit, and internally greed, anger, ignorance, and arrogance, then avoiding the Avīci Hell would already be fortunate. What further accomplishment could there be? Therefore, Buddhist practitioners must maintain the highest degree of vigilance at all times.

When the mind truly attains purity, equality, and awakening, the six faculties encountering external conditions perceive everything equally. Why? Because all discrimination, attachment, and delusive thinking have been eliminated. Once discrimination, attachment, and delusive thinking are completely gone, all phenomena are one; nature and appearance are non-dual. Entering this realm is what Chan Buddhism calls “realizing the mind and seeing the nature.” What is nature? Nature is the dharma of equality. Nature is that “all appearances are not truly appearances.” That is seeing the nature.

“Arising with a mind that follows thoughts”—how should this be understood? “Following” means accord and compliance. In truth, it is precisely “constantly accord with sentient beings and rejoice in merit and virtue,” one of Samantabhadra Bodhisattva’s Ten Great Vows. Thus we know that Samantabhadra practice is cultivated through a pure mind and an equal mind. “Purifying the three karmas” means purity of body, speech, and mind. Only when these three karmas are pure can one practice Samantabhadra conduct.

It appears easy, but in reality it is not. By reading many Mahāyāna scriptures, we understand that unless one’s wholesome roots, merits, and karmic conditions from past lives have matured in this lifetime, one cannot accomplish this. You would not even encounter this Śūraṅgama Sūtra. Even if you did, you would not believe it. Even if you believed it, you would not practice earnestly. For a person to be able to believe, vow, and practice, it must be because wholesome roots accumulated over immeasurable past kalpas have matured. At the same time, all Buddhas and Tathāgatas of the ten directions and three times secretly support and bless that person. When these causes and conditions converge, it enables us in this very life to forever transcend rebirth, attain rebirth in the Pure Land, and become a Buddha without regression.

What is meant by “dedication of merit”? “Dedication” means turning or transforming. “Hướng” means direction or orientation. Dedication of merit means turning what has form toward what is formless; directing what has characteristics toward the characteristicless (no-form). It is turning from the illusory toward the true. It is turning one’s own merit toward others. A practitioner of the practice of dedication of merit has ten names:

– Dedication called “protecting and saving all sentient beings, while being free from the notion of sentient beings”
– Dedication called “indestructible dedication”
– Dedication called “equal to all Buddhas”
– Dedication called “reaching all places”
– Dedication called “store of inexhaustible merit”
– Dedication called “following and conforming to equal wholesome roots”
– Dedication called “following and contemplating all sentient beings equally”
– Dedication called “suchness dedication”
– Dedication called “liberation without bondage”
– Dedication called “limitless dharma realm dedication”

The first to the third dedications are for sentient beings. The fourth to the sixth are for enlightenment (bodhi). The seventh and eighth are for ultimate reality. The ninth and tenth relate both to fruition and ultimate reality. Ultimate reality refers to true suchness; true suchness is also no-form. Thus, a practitioner should understand the path of seeking true reality: advancing while sweeping away all dharmas, leaving all marks behind. Perfect bodhi is returning to the state of having nothing to attain.

— o O o —

The first dedication, “protecting and saving all sentient beings while being free from the notion of sentient beings,” means being free from the mark of sentient beings in dedication. One wishes to save all sentient beings without attachment to any notion. This is the dedication of “being free from marks while dedicating and turning from self toward others.” It means dedicating without attachment to marks and without attachment to sentient beings. Bodhisattvas rescue all beings without seeking credit, without clinging to appearances, and without boasting. They dedicate all their meritorious deeds and wholesome actions to all sentient beings. Being free from marks means being free from attachment. If there is attachment, there will be self-satisfaction and pride. Once pride arises, great wisdom can never be opened. The most difficult and most important aspect of cultivation is to eliminate attachment and arrogance; otherwise liberation cannot be attained.

Attachment is like tying oneself up with a rope. Thus it is said one cannot attain liberation. Those who are attached have a small capacity of mind; they cannot encompass people or things, and therefore cannot possess great wisdom or the light of great wisdom. Only those who are not attached to people, events, time, place, or objects can rescue all sentient beings and dedicate merit while being free from the mark of sentient beings. In the end, they naturally reach perfect bodhi and return to the state of non-attainment, awakening to great enlightenment and great wisdom.

You accomplish great deeds of the Buddhas, yet you regard them as if in a dream. This shows non-attachment. Everything is like an illusion or transformation; nothing truly exists. Therefore, do not cling to anything. See through everything, let it go, and you will attain mastery over yourself.

You are completely pure and absolutely true, having attained that state and being free from obstacles and afflictions. You will not be hindered in any way. Then you guide sentient beings across while relinquishing the appearance of guiding them. You rescue those you should rescue without even a thought of having rescued them.

The Diamond Sutra also explains this. Shakyamuni Buddha taught there: “I should lead all sentient beings to extinction, yet when all sentient beings have been led thus, no sentient being has actually been led to extinction.”

Again, this means one must not be attached and think, “I have done this, I have done that.” One builds a temple and then cannot forget that one is the builder and has accumulated much merit. That is still a lingering appearance.

You lead sentient beings across the sea of suffering while relinquishing the appearance of doing so. You do not regard it as something you have done, but as something you ought to do. It is your responsibility from the beginning; why should anyone be told it has been done? If you keep talking about what you have done, it means it was something you did not need to do. On the other hand, some people say: “In this life I have not stolen or killed anyone. I have never done anything bad, so why isn’t my life better?” This implies they believe they were originally destined to steal and kill but restrained themselves and should therefore be rewarded. This is a mistaken view.

They transform the mind of non-action and move toward the path of Nirvana. They turn the non-active (Theravāda) mind toward Nirvana. This is called the dedication of rescuing and protecting sentient beings while abandoning the appearance of sentient beings. One regards it as one’s responsibility to save sentient beings, and therefore there is no appearance of having saved sentient beings. One does not contemplate the amount of merit and virtue accumulated in saving sentient beings. It is my work; it is what I should do—how else should one think?

“But,” you ask, “isn’t there merit in saving sentient beings?” Yes, there is. But do not focus on it. What has passed is past. What you have done is done. Do not cling to the idea of saving sentient beings. This does not mean you should not save sentient beings; it means you should not cling to appearances.

Thus one crosses to the other shore in this way, universally enabling all beings to leave defilements, eternally free from all supports, entering the ultimate state of non-reliance.

— o O o —

“Destroy what can be destroyed; be far removed from all that should be left behind.” This is called “indestructible dedication.” To destroy what should be destroyed means to abandon the marks of sentient beings, and even the mark of abandoning must also be abandoned. When the mark of destruction is empty, the basis is empty; abandoning abandonment means both subject and object are empty. When both subject and object are empty, the original awakened nature is indestructible—this is called indestructible dedication. What is indestructible? Wholesome roots are not destroyed; bodhi mind is not destroyed; the adamantine mind is not destroyed; the precepts, concentration, and wisdom are not destroyed; and faith in the Three Jewels is not destroyed. One dedicates all one’s wholesome roots and bodhi mind to all sentient beings, ensuring that their wholesome roots and bodhi mind are also not destroyed. I make the Four Great Vows, which are the same as those made by all beings—this is indestructible dedication.

“Indestructible” means that in contemplation of all dharmas, they are only names and functions. In principle, one does not abide moment to moment; all things are impermanent in each instant. Phenomena are unobstructed when one understands wholesome roots and dedication, all of which can interpenetrate. Only then is it truly indestructible.

To diligently save all beings, to cause them to be far removed from evil karma; thus benefiting all beings, one never abandons such mindfulness.

— o O o —

“Thus one reaches the other shore; universally enabling all beings to leave defilements; eternally free from all supports; entering the ultimate non-reliant state.”

“Equal to all Buddhas dedication” means that the fundamental awakened nature is serene and equal to the Buddha’s awakening. The awakened mind is equal to that of all Buddhas. This is the dedication of being equal to all Buddhas.

I vow to study the dedication practices of Buddhas of the three periods and to follow the dedications made by them. I dedicate all my merit equally to all sentient beings. In practicing this path, one does not give rise to attachment or aversion toward forms, sounds, smells, tastes, touch, or dharmas—whether pleasant or unpleasant. A Bodhisattva abiding in this practice is not moved by the six sense objects.

When practicing equal dedication to all Buddhas, the mind becomes free and at ease, free of faults, vast like empty space, filled with joy, and free from worry and affliction. The mind becomes soft and cool, without any heat of affliction arising.

Great Bodhisattvas practicing this dedication are not moved by the six senses, six objects, and six consciousnesses, because they do not give rise to liking or disliking, and thus the mind becomes free. If we also wish to attain this state of freedom, we must constantly cultivate pure conduct, uphold pure precepts, from precepts arise concentration, from concentration arises wisdom, and then we reach the state where:

“The eyes see forms yet there is nothing within;
the ears hear sounds yet the mind does not register.”

Thus: seeing yet not seeing, hearing yet not hearing, smelling yet not smelling, tasting yet not tasting, touching yet not touching, thinking yet not thinking—dwelling in an inconceivable state.

— o O o —

Pure essence of realization, the ground is like the Buddha-ground. This is called the Dedication of Merit to the Limitless Realm. The essence is bright and clear; the mind-ground is the same as the Buddha-ground, called “Attainment of the All-Pervading Realm Dedication.” When the ultimate truth of the prior transformation is discovered, one’s level becomes equal to that of all Buddhas. This is the initial stage of Buddhahood. This is called “Transformation Reaching Everywhere.”

Reaching everywhere means reaching the ultimate place, that is, attaining Buddhahood. I hope to become a Buddha and also wish all sentient beings to quickly attain the Buddha Way, dedicating merit in this way. I only vow that the wholesome deeds I cultivate and the accomplishment of my meritorious virtue will pervade the entire emptiness of the Dharma-realm. Just as ultimate reality pervades all dharmas, there is no place it does not reach and no time in which it is absent. I further hope that this merit and virtue can reach all material forms, enter into all the body-minds of sentient beings, enter into all lands and worlds, and enter into all dharmas, causing all right Dharma and wholesome dharmas to obtain the power of merit and virtue and expand widely.

It pervades empty space, filling it with this power of wholesome merit. It reaches all conditioned and unconditioned dharmas of the world and beyond the world. It reaches all places where speech and sound exist. The Bodhisattva hopes that the power of wholesome merit described above functions in all those places at all times, bringing benefit to all sentient beings.

Entering deeply into such realms,
Not giving rise to discrimination therein,
The great guide of all beings,
Thus clearly understands skillful dedication of merit.

The great Bodhisattva practices dedication of merit; having entered deeply into the stillness described above, he thoroughly understands that all dharma characteristics are empty, and does not give rise to discrimination between conditioned and unconditioned dharmas. As the Guide Teacher of all sentient beings, this Bodhisattva practices dedication of merit, is a great spiritual friend, and leads and instructs beings. The Bodhisattva fully understands all dharmas, attains unobstructed wisdom, acts freely and naturally, and dedicates this wholesome merit to all sentient beings, toward unsurpassed Bodhi and toward ultimate reality.

— o O o —

The world and the Tathāgata mutually interpenetrate without obstruction. This is called the Dedication of the Inexhaustible Treasury of Merit. Worlds and Tathāgatas interpenetrate and mingle without obstruction. The world itself is the body of the Tathāgata; the body of the Tathāgata is itself the world. The wondrous function of such spiritual interpenetration allows them to contain one another without any obstruction or arrangement. This is called the “Dedication of the Inexhaustible Treasury of Merit.”

By cultivating this inexhaustible treasury of merit dedication, practicing all Bodhisattva conduct, one attains inexhaustible blessings and wisdom, surpassing all other blessings and wisdom. Because of such supreme merit, one obtains the thirty-two marks of greatness and eighty minor characteristics, incomparable and unsurpassed. The Bodhisattva’s great majestic power and wisdom-light exceed all worldly blessings, power, and radiance, causing Māra and his retinue not even to dare look upon the Bodhisattva.

When a Bodhisattva reaches this stage, he is already complete in all merits and virtues, and fulfills all great vows he has made. His blessings are supreme; his mind is as vast as space; his scope is as boundless as the sands of the Ganges; his wisdom is equal to the Buddha’s omniscience. In every thought, he can enter all Buddha-lands of the ten directions. His power of wisdom is immeasurable and penetrates the realms of the Buddhas of the ten directions. He deeply believes and understands without doubt the Dharma realized by all Buddhas, abiding in immeasurable wisdom.

The Bodhisattva’s Bodhi-mind is as vast as the Dharma-realm and as ultimately boundless as empty space, reaching nowhere it does not extend.

With such wisdom, he dedicates merit,
Following understanding, blessings and karma arise;
Such merit and characteristics are likewise empty—
What then can be grasped within them?

— o O o —

In the same Buddha-ground, each and every one gives rise to pure causes. Relying on these causes, one develops and enters the path of Nirvāṇa. This is called the Dedication of Skillful Accordance with Equal Good Roots.

In a mind that deeply enters equality, without discrimination, all beings are enabled to attain wholesome roots, to cultivate goodness in accordance with principle, and to harmonize both principle and phenomena without contradiction, entering the dedication of equality. Bodhisattvas who have accomplished the previous dedication of the inexhaustible treasury of merit, “because they are the same as the Buddha-ground, give rise to pure causes at every level.” At each stage of practice, pure and undefiled causes arise. The radiance that emerges depends on these causes, leading directly onto the path to Nirvāṇa. They abide in the path that is neither born nor extinguished. This is called “Dedication in Accordance with the Nature of All Good Roots.”

At this stage, the great Bodhisattva practices giving, and vows to gather in all sentient beings. When cultivating the merit of generosity, he dedicates it entirely toward Bodhi, toward ultimate reality, and toward all beings. The Bodhisattva well understands how to gather the aggregates of form, one of the five aggregates. His practice penetrates deeply into the supreme Prajñā, and thus he sees the five aggregates as empty, using the gathering of form-dharma as a means to stabilize all wholesome roots.

He also skillfully understands the emptiness of feeling, perception, formation, and consciousness, stabilizing all wholesome roots and strengthening his own roots of goodness. He causes the wholesome roots of sentient beings to increase, while also expanding his own Bodhi path.

He also skillfully embraces sovereignty, understanding its importance without attachment, and relinquishes it when appropriate for the benefit of the people. He gathers his retinue with skill, teaching with equality and compassion, strengthening all wholesome roots for self-benefit and benefit of others. He also skillfully gathers all necessities of life, practicing generosity in accordance with principle.

Not only does the Bodhisattva give the four kinds of worldly food, he also gives the five kinds of transcendent food:

– The food of meditative joy: nourishing the faculties through the bliss of meditation.
– The food of Dharma joy: arising joy from hearing the Dharma, nourishing wisdom-life.
– The food of vows: sustaining the body through vows and great practices.
– The food of mindfulness: continually nourishing wholesome roots through remembrance.
– The food of liberation: ultimately attaining the bliss of Nirvāṇa.

He dedicates all wholesome roots in this way: may all beings attain Dharma-body and wisdom-body; may they obtain bodies free from fatigue like vajra; may they obtain indestructible bodies beyond harm; may they obtain transformational bodies that manifest everywhere without limit; may they obtain delightful, pure, and firm subtle bodies; may they obtain Dharma-realm-born bodies equal to the Tathāgata, without reliance.

As the nature of all dharmas pervades everywhere,
So too is the Bodhisattva’s dedication;
Thus dedicating to all beings,
He is forever without retrogression in the world.

— o O o —

When true wholesome roots are established,
All beings in the ten directions are my own nature.
When the nature is perfectly complete,
No sentient being is ever abandoned.

This is called “Dedication of Equal Contemplation of All Beings.”

When true wholesome roots are firmly established, all sentient beings in the ten directions are regarded as one’s own nature. “They are one and the same as the Bodhisattva.” Therefore, Bodhisattvas do not see sentient beings as separate beings to be rescued. Buddhas and Bodhisattvas regard all beings as their own substance; they are one with them. Thus, saving beings is not truly saving others—it is self-liberation. No being is lost, because this nature is already perfected.

Because they are one with all beings, no sentient being is left behind. This is called “Transformational Contemplation of All Beings in Equality.”

Sentient beings can also be understood internally, for countless beings exist within each body. Modern science describes white blood cells and red blood cells, confirming that countless microorganisms exist within us. If one opens the Buddha-eye and observes the human body, one sees countless beings within it. Even in breathing, innumerable beings are expelled and reborn. Likewise, countless beings are taken in through inhalation.

Thus, the boundary between “killing” and “not killing” is subtle and difficult to define. If done with intent to kill, it becomes killing in a moral sense. These beings within the body are ordinary beings if one does not cultivate. If one cultivates, they become Buddha-nature and return to the source. When you return to the source, they follow you—all the small life forms you sustain.

If cultivation reaches a certain level, inner and outer beings become one. But at present, there are still countless living beings.

When the great Bodhisattva abides in such good roots—cultivating, stabilizing, entering, gathering, accumulating, perfecting, awakening, purifying the mind, teaching, and generating—he attains patience of mind, closes the gates of evil destinies, skillfully restrains the faculties, and is complete in dignified conduct.

He is far from inversion, his right practice is perfect, and he becomes a vessel of all Buddhas and a field of merit for sentient beings. He is remembered by the Buddhas and increases the Buddhas’ wholesome roots. He abides in the Buddhas’ vows and practices the Buddhas’ conduct. His mind is self-mastery, equal to the Buddhas of the three times. He proceeds toward the Bodhimanda and enters the powers of the Tathāgata. He is endowed with the Buddha’s marks, transcends the world, does not delight in rebirth in heavens, does not cling to bliss, and does not attach to conditioned phenomena. All wholesome roots are dedicated in this way.

Such true sons of the Buddha,
Born from the Dharma of the Tathāgata,
Are able to make such skillful dedication,
Eradicating all worldly doubts and delusions.

— o O o —

Abiding in all dharmas yet apart from all characteristics; neither clinging to “is” nor “is not”—this is called the Dedication of Suchness of Characteristics.

All dharmas are apart from all characteristics. In all dharmas one must leave all characteristics. In arising phenomena one must be free from attachment to phenomena. Yet there is no attachment to either union or separation. This is called “Dedication of Suchness of Characteristics.”

The great Bodhisattva is mindful and clear, his mind firmly abiding, far from delusion, focused in practice, unmoving in depth of mind, accomplishing indestructible karma, aspiring toward omniscience without retrogression, courageously seeking the Great Vehicle without fear, planting all roots of merit, and bringing peace throughout the world.

He gives rise to supreme wholesome roots, cultivates pure white dharmas, increases great compassion, accomplishes the jewel mind, constantly remembers the Buddhas, protects the Right Dharma, and firmly believes in and delights in the Bodhisattva path.

He accomplishes immeasurable pure and subtle wholesome roots, diligently cultivates all wisdom and merit, acts as a Guide Teacher, gives rise to all wholesome dharmas, and uses skillful means of wisdom to dedicate merit.

The wise thoroughly understand the Buddha’s Dharma,
And using such practices they dedicate merit;
They pity all sentient beings,
And cause them to correctly contemplate the true Dharma.

The wise ones clearly understand the Dharma taught by all Buddhas. Using accumulated wholesome roots and Bodhisattva practices, they dedicate merit for the sake of sentient beings, because they pity all beings. They see beings as deeply deluded, acting in inverted ways. Even when taught, beings do not understand how to relinquish self for others, uphold the true Dharma, or reflect correctly. Therefore, beings are greatly pitiable. One must constantly reflect, examine, and investigate whether one’s actions accord with karma and whether one is fulfilling responsibility toward the Buddha’s teaching.

One must constantly turn the light inward, repeatedly reflect and examine—this is true discipleship of the Buddha.

— o O o —

Real attainment of Suchness is unobstructed in the ten directions. This is called the Dedication of Liberation Without Bondage.

When Suchness is truly realized, the ten directions are unobstructed. One can travel throughout the Buddha-lands of the ten directions without hindrance. This is called “Liberation without bonds or attachments.” Nothing binds one; one is completely free.

The Bodhisattva, with a pure liberated mind free from attachment, bondage, obstruction, right and wrong, good and evil, karma and retribution, accomplishes the pure bodily karma of Samantabhadra Bodhisattva—without killing, stealing, or sexual misconduct.

With such a liberated mind, speech karma is purified—without false speech, divisive speech, harsh speech, or frivolous speech.

With such a liberated mind, mental karma is perfected—free from greed, anger, and ignorance.

With such a liberated mind, he fulfills the unobstructed sound-dharani of Samantabhadra Bodhisattva, whose sound is vast and pervades the ten directions.

With such liberation, he fulfills the dharani of seeing all Buddhas, constantly seeing all Buddhas in the ten directions.

With such liberation, he attains the dharani of understanding all sounds, speaking immeasurable Dharma in all voices.

With such liberation, he accomplishes the dharani of abiding in all kalpas, practicing Bodhisattva conduct throughout the ten directions.

If one can cultivate this dedication,
One is learning the path practiced by the Buddha;
One will attain all Buddha merits
And all Buddha wisdom.

— o O o —

The nature of virtue is perfectly complete; the measure of the Dharma-realm is extinguished. This is called the Dedication of the Boundless Dharma-Realm.

When virtue of nature is perfected, the numerical limits of the Dharma-realm are extinguished. This is called “Boundless Dharma-Realm Dedication.” The Bodhisattva enters deeply into the Dharma-realm, practicing immeasurable wholesome merits, pervading the entirety of empty space and the Dharma-realm, leaving no place untouched by the wholesome merits of Buddhas and Bodhisattvas. He dedicates these wholesome roots and merits to all sentient beings throughout the boundless Dharma-realm.

Before the merits of self-nature are perfected, one does not even know the boundaries of the Dharma-realm. When self-nature is perfected and becomes one with the Dharma-realm, then one knows its limits. Yet because there are still limits, ultimate accomplishment is not yet reached. When the merit of nature is fully perfected, even the boundaries of the Dharma-realm are destroyed. Even the Dharma-realm itself becomes empty. This is called the “Transformation of the Boundless Dharma-Realm.”

What is the Dharma-realm? “Dharma” refers to phenomena; “realm” refers to division. All dharmas have their own essence and distinct boundaries, thus it is called the Dharma-realm. In summary, the Dharma-realm is the mind of beings: vast without outside, subtle without inside—the very substance of body and mind of sentient beings.

The Dharma-realm is boundless without edges; if it had limits, it would not be the Dharma-realm. Yet even though it is boundless, great Bodhisattvas can still perceive its boundaries with the five kinds of vision.

“The ten Dharma-realms are not apart from a single thought”—this expresses the principle that everything is created by mind.

What is dedication? There are several meanings:
1. Turning one’s own toward others: transferring all merit to others.
2. Turning cause toward result: cultivating wholesome roots in the causal stage to attain fruition.
3. Turning phenomena toward principle: directing all actions toward ultimate truth.
4. Turning the small toward the great: moving from the Small Vehicle toward the Great Vehicle.

Bodhisattvas continually practice the giving of Dharma, giving rise to great compassion and great loving-kindness. They establish all beings without ever becoming lax. They constantly benefit beings in every thought, without interruption.

They use Bodhi-mind to nourish their own wholesome roots. For all beings they act as Guiding Teachers, opening and revealing the path of omniscience. Their wholesome roots and wisdom-light illuminate everywhere equally, without discrimination between self and other. They practice wholesome conduct without cessation.

This Bodhisattva cultivates the Bodhisattva path, with Dharma-giving as foremost, giving rise to all pure white dharmas, gathering and supporting sentient beings, and directing them toward omniscient wisdom.

He generates supreme vows, attains a firm and ultimate mind, and completes and increases benefits everywhere. He relies on good spiritual teachers, approaches them closely, and does not deceive or flatter them. He constantly contemplates and investigates the immeasurable realm of wisdom.

He dedicates merit in this way: may all practices be cultivated, realized, perfected, increased, expanded, unobstructed, and reach all realms.

Even a single hair cannot measure the edge of space;
Even all worlds reduced to dust can be counted;
But the practices and vows of these great sages, disciples of the Buddhas,
Are beyond all measure.

– The Dharma Body is the Pure Dharma Body Vairocana Buddha.
– The Reward Body is the Perfect Reward Body Rocana Buddha.
– The Emanation Body is the Hundred Thousand Million Transformation Bodies of Śākyamuni Buddha.

The Śākyamuni Buddha whom we read about in the sutras and whose statue is worshiped in temples is one of those hundred thousand million transformation bodies of Śākyamuni Buddha. He is also called the Seventh Ancient Buddha, or the last of the seven Buddhas of the past. These seven Buddhas are Vipassī, Sikhī, Vessabhū, Krakucchanda, Kanakamuni, Kāśyapa, and Śākyamuni.

Because he wished to teach and transform sentient beings, enabling all beings to attain Buddhahood, he descended into the Sahā World. It was not because the Buddha had not yet attained enlightenment, but because of sentient beings that he aroused the Bodhi mind, causing all beings to realize Anuttara-samyak-saṃbodhi (unsurpassed, complete, and perfect enlightenment).

After Śākyamuni Buddha attained enlightenment beneath the Bodhi tree, for the following twenty-one days his physical body remained seated there. Using his spiritual powers, the Buddha traveled everywhere—descending to the Dragon Palace, ascending to the heavenly realms, and even going into the future to the Jeta Grove—to preach the Dharma. Therefore, in the Avataṃsaka Sutra, his title is recorded as the Dharma Body Buddha, or the Pure Dharma Body Vairocana Buddha.

Vairocana means “pervading all places” and refers to the Buddha’s pure Dharma Body. This Buddha constantly turns the wheel of Dharma throughout all Buddha realms and the entire Dharma Realm. The Buddha’s Dharma Body is like clouds that extend everywhere. His wisdom is like the vast ocean. Vairocana Buddha, as the Pure Dharma Body, is present everywhere. His vows are the greatest, and there is no place where their power is not fulfilled. Not only does he manifest in this Sahā World, but throughout all worlds he continually turns the unsurpassed wheel of wonderful Dharma, constantly expounding the sublime teaching and teaching sentient beings throughout the ten directions.

Vairocana Buddha takes Dharma as his body. The pure Dharma Body is like empty space, yet within that space all phenomena appear. Within space, all forms arise, allowing all sentient beings to enter that Dharma essence and attain the Pure Dharma Body, the Perfect Reward Body, and the Hundred Thousand Million Transformation Bodies. Vairocana also means “light shining everywhere,” illuminating all places. He is nowhere and yet nowhere absent; throughout the entirety of space and the Dharma Realm there is only pure light.

Therefore, in the Prajñā Sutra, the Buddha said:

> If one sees me through form,
> Or seeks me through sound,
> That person practices a mistaken path
> And cannot see the Tathāgata.

“If one sees me through form” means seeing the Tathāgata through the thirty-two marks. On this point, the Avataṃsaka Sutra says: “The responsive and transformed body is not the true Buddha.” The Emanation Body and Transformation Body are not the true Buddha. The thirty-two marks belong to the responsive and transformation body, not to the Pure Dharma Body. The thirty-two marks are forms and appearances. To recognize the Tathāgata through these marks is the meaning of “If one sees me through form.” “Or seeks me through sound” means seeking the Buddha through his voice. The Buddha possesses “four unobstructed eloquences and eight beautiful sounds.” Such a person clings to appearances and becomes attached to conditioned phenomena, failing to accord with the Middle Way. Therefore, they cannot recognize the Tathāgata. The Tathāgata belongs to the Middle Way—neither leaning to one side nor the other, neither falling into emptiness nor becoming attached to existence, neither holding annihilationism nor eternalism. Those on mistaken paths either fall into annihilationism or become attached to eternalism. Both are extreme views and do not accord with the Middle Way. Therefore, they “cannot see the Tathāgata” and will never see the Buddha’s Pure Dharma Body.

The Buddha feared that people would become doubtful and attached to appearances, thinking that the Tathāgata truly comes and goes, so he taught this passage. The Buddha said: “If someone has vague thoughts that the Tathāgata comes, goes, sits, or lies down, then that person has not understood the meaning of the Tathāgata’s teaching.”

Why?

Because the Tathāgata comes from nowhere and goes nowhere; therefore he is called the Tathāgata.

The Buddha explained: “Why is this so? The Tathāgata does not come from any particular place, nor does he go to any other place. Therefore he is called the Tathāgata.”

We should understand that the Buddha’s Dharma Body is “nowhere located, yet nowhere absent,” because it pervades all places. If it already pervades all places, how can one say the Buddha comes? From where would he come? If one says the Buddha goes, where could he go? If we understand the Buddhadharma, then all rivers, mountains, and lands are the Buddha’s Dharma Body. If we do not understand the Buddhadharma, even if we see the Tathāgata we will not recognize him. Knowing how to recognize the Tathāgata makes cultivation easier; not knowing makes practice very difficult. Cultivating in confusion is like asking a blind person to guide the way.

What does it mean to follow a blind person? It is like someone without eyes following another person without eyes. They wander back and forth until they eventually fall into the sea and drown. The less we understand, the farther we move from the goal. Once we understand, reaching the goal becomes easy. Understanding the Buddhadharma and practicing accordingly leads to Buddhahood. Following non-Buddhist paths takes one farther and farther away, making it difficult to turn back. In the end, one may never return to the source. This is extremely dangerous.

As for the word “Tathāgata,” “Tathā” means unmoving, while “gata” implies movement. The unmoving is stillness; movement is activity. Movement and stillness are one. Movement does not obstruct stillness, and stillness does not obstruct movement. Cultivation is like this: when sitting quietly, one practices meditation; when moving, one also practices meditation. From morning until night, in every action—walking, standing, sitting, and lying down—one should cultivate diligently. Practice is not limited to formal meditation sessions. At all times, practitioners must gather their minds, constantly reflect inwardly, and not allow thoughts to wander. This is how one should cultivate.

Anyone who harbors doubts does so because of attachment in their own mind, not because the Buddha actually comes and goes. It is the person’s own mind that comes and goes. Consider the expression “the moon appears in clear water.” When the water is still and clear, the moon is reflected in it. Or “clouds cover the moon.” When clouds fill the sky, the moon is hidden. Now ask yourself: when “the moon appears in clear water,” does the moon actually come? When “clouds cover the moon,” does the moon actually go?

Likewise, some people see clouds moving across the sky and think the moon is moving. Others sit in a boat and, not realizing the boat is drifting, think the trees on the shore are moving. Because the Buddha manifests transformation bodies, people perceive coming and going. But the Pure Dharma Body Vairocana Buddha neither comes nor goes. This teaching concerns the Buddha’s Dharma Body; do not confuse the Dharma Body with the Transformation Body.

> The transformation body Buddha comes and goes,
> The Tathāgata is eternally unmoving.
> Within the Dharma Realm,
> Neither one nor many.

The verse means that the Buddha’s transformation body comes and goes, while the Tathāgata remains forever unmoving. Within the Dharma Realm, there is neither absolute unity nor multiplicity. We should understand this clearly: the Tathāgata neither comes nor goes. Yet within our eight consciousnesses there is the perceiving aspect. Our distinction between the Tathāgata’s coming and going arises from this perceiving aspect. Why does the sutra teach us not to think of the Buddha as coming, going, sitting, or lying down? Because it wants us to stop generating discriminating thoughts. If we can eliminate the discriminating mind, Prajñā wisdom will manifest. The reason so little Prajñā wisdom appears in us is that our discriminating mind occupies all the space, leaving no room for wisdom to emerge.

The eight consciousnesses are originally pure, but because they contain discriminating thoughts, they become defiled. If we can eliminate discrimination, like sweeping away garbage, everything will return to purity and wisdom will manifest.

Homage to the Pure Dharma Body Vairocana Buddha.

Homage to the Fundamental Teacher Śākyamuni Buddha.

Why must we cultivate the Śūraṅgama Samādhi? Because we wish to eliminate the five evil obscurations:

– Obscuration by desire: For some reason, men seek women and women seek men. They search everywhere, and when they cannot obtain what they seek, they become afflicted. This is desire causing trouble and giving rise to affliction.
– Obscuration by anger: When desire is not fulfilled, affliction and anger arise. Anger is the expression shown on the face; resentment is the hatred concealed within the mind. These two manifestations cause people to act emotionally. When reason is lost, upside-down behavior arises, even to the point of murder and arson—there is nothing they will not do.
– Obscuration by sleep: Because of anger and frustration, one goes to sleep to escape sorrow. But the more one sleeps, the more confused one becomes. The mind grows dull, the body becomes heavy, and one’s true nature is obscured.
– Obscuration by restlessness and regret: After being lost in sleep, one becomes restless and remorseful, unable to distinguish right from wrong, thus falling into delusion.
– Obscuration by doubt of the Dharma: After becoming restless and remorseful, one believes in nothing. Doubt arises toward all dharmas, indecision clouds the mind, and one’s true nature is obscured. Because one is not content, these five obscurations arise and darken everything, to the point that one cannot distinguish east, west, south, or north. Or one may regard wealth, sensual beauty, fame, food, and sleep as the five obscurations. Attachment to wealth obscures wisdom; attachment to beauty, fame, food, and sleep likewise obscures wisdom.

If we wish to leave behind these five defiled and evil states of mind, where should we begin? We should arouse the mind of Anuttara-samyak-saṃbodhi! By bringing forth the resolve for Anuttara-samyak-saṃbodhi, or the Bodhi Mind, we become liberated from bondage. Bodhi means the path of awakening. As cultivators of the Way, we must certainly give rise to the mind of awakening—that is the Bodhi Mind. What is the Bodhi Mind? Simply put, it is to seek the Buddha Way above and transform living beings below.

“Bring forth the great Bodhi Mind,
And a great fruition will be accomplished.”

Question: When a Bodhisattva first brings forth the Bodhi Mind, how much merit is obtained?

Answer: Suppose a person were to offer all kinds of musical instruments to all beings throughout the ten directions and ten asaṃkhyeya worlds for a hundred kalpas. Then he teaches them to cultivate the ten wholesome deeds. He continues making such offerings for a thousand kalpas and then teaches them to abide in the Four Dhyānas. For a hundred thousand kalpas, he teaches them to abide in the Four Immeasurable Minds. For countless kalpas, he teaches them to abide in the Four Formless Concentrations. For a hundred million kalpas, he teaches them to attain the fruit of Stream-Entry (Srotāpanna). For a thousand million kalpas, he teaches them to attain the fruit of Once-Returner (Sakṛdāgāmin). For hundreds of thousands of millions of kalpas, he teaches them to attain the fruit of Non-Returner (Anāgāmin). For nayuta millions of kalpas, he teaches them to attain Arhatship. For hundreds of thousands of nayuta millions of kalpas, he teaches them to attain the state of Pratyekabuddha. Yet the merit of such a person is not equal to even one hundredth, one thousandth, one hundred-thousandth, or even one upaniṣad fraction of the merit gained when a Bodhisattva first brings forth the Bodhi Mind.

Why? Because all those good deeds merely plant the seeds for eventually bringing forth the unsurpassed Bodhi Mind. Why should we wait until thousands of future kalpas to generate the unsurpassed Bodhi Mind? Quickly kneel down, place your palms together, raise your head reverently, and say:

“Today I vow to bring forth the mind of Anuttara-samyak-saṃbodhi.”

Likewise, when the Buddha taught the Śūraṅgama Samādhi Sūtra, it was in the hope that people would read the sūtra and understand the importance of planting the seeds of Bodhi, so that in the future they might bring forth the mind of Anuttara-samyak-saṃbodhi. Why?

– To enable you to continue the Buddha’s wisdom-life, so that the Buddha lineage will never be cut off. This means ensuring that the Buddha’s wisdom-life continues forever, that the lamp of the Buddha’s wisdom shines eternally and illuminates all worlds, and that the seed of Buddhahood remains in the world forever.
– To spread the Buddhadharma throughout all worlds. The Buddha saw that living beings in the Sahā World and other worlds experience much suffering and little happiness, remaining immersed in delusion. Therefore he wished to help them turn away from the dust of worldly defilements and unite with awakening, so that they could leave suffering, attain happiness, and end birth and death.
– To liberate all living beings in all worlds; for this reason the Buddha brought forth the Bodhi Mind.
– Because all worlds undergo the four phases of formation, abiding, decay, and emptiness. The earth undergoes formation, abiding, decay, and emptiness; people undergo birth, aging, sickness, and death; things undergo arising, abiding, changing, and ceasing. There must be reasons for these processes.

– To understand how all living beings in all worlds become defiled and how they attain purity. Attachment to worldly dharmas leads to defilement. Abandoning worldly dharmas, leaving delusion for awakening, and returning to the source bring purity.
– To know that the inherent nature of all worlds is pure.
– To understand the preferences, afflictions, and habitual tendencies within the minds of all living beings.
– To know why living beings die in one place and are reborn in another.

– To understand the different capacities and dispositions of all beings, and what skillful means and Dharma doors can be used to teach them.
– To know the thoughts and mental activities of all beings. Because living beings are deeply deluded and do not know how to return to the source, the Bodhisattva brings forth the Bodhi Mind.
– To know the wisdom of all beings throughout the three periods of time: past, present, and future. These can also be called yesterday, today, and tomorrow; or last year, this year, and next year. In short, however one speaks of them, the three times can be established. Therefore, “The Dharma has no fixed Dharma.” Dharma is not fixed, so do not become attached.
– To understand that the realms of all Buddhas, the realms of living beings, and the realm of mind are equal. Therefore: “The mind, the Buddha, and living beings—these three are not different.” The wish is that you cultivate various causes and conditions and bring forth the unsurpassed Bodhi Mind.

To understand the portions of affliction arising from greed, anger, ignorance, and their combinations, and to cut off all roots of affliction. The one who brings forth the mind of Anuttara-samyak-saṃbodhi is neither a Buddha nor a Bodhisattva, but rather we who are cultivators of the Way. Buddhas and Bodhisattvas have already brought forth the Bodhi Mind and already understand all the states and principles described above. You should be courageous and vigorous, not lazy or careless. Quickly place your palms together and bring forth the mind of Anuttara-samyak-saṃbodhi.

The Avataṃsaka Sūtra says:

“When you first bring forth the resolve and begin to practice the Bodhisattva Path, all Buddhas throughout the ten directions immediately praise you, saying: ‘Ah! In this world there is now another being who has brought forth the Bodhi Mind and who will certainly attain Buddhahood in the future. Excellent! Excellent! This good man possesses great aspiration. He has resolved to practice the Bodhisattva Path. This is cause for joy and celebration.’”

If you wish to see all Buddhas of the ten directions and three times,
If you wish to bestow the inexhaustible treasury of merit and virtue,
If you wish to eliminate all sufferings of living beings,
Then you should quickly bring forth the Bodhi Mind.

Do you wish to see all Buddhas of the ten directions and three times? Then bring forth the Bodhi Mind.

Do you wish to accomplish the inexhaustible treasury of merit and virtue? Then bring forth the Bodhi Mind.

Do you wish to eradicate all afflictions of living beings? Then bring forth the Bodhi Mind.

You should quickly bring forth the mind of Anuttara-samyak-saṃbodhi. Only then can you achieve the ultimate goal and aspiration: the ultimate Nirvāṇa.

The Buddha’s first teaching was called the Turning of the Dharma Wheel of Indication:

“This is suffering, whose nature is oppression.
This is accumulation, whose nature is causation.
This is cessation, whose nature is realizable.
This is the path, whose nature is cultivable.”

He then continued with what is called the Turning of the Dharma Wheel of Exhortation:

“This is suffering; you should know it.
This is accumulation; you should cut it off.
This is cessation; you should realize it.
This is the path; you should cultivate it.”

He then continued with what is called the Turning of the Dharma Wheel of Verification:

“This is suffering; I have known it.
This is accumulation; I have cut it off.
This is cessation; I have realized it.
This is the path; I have cultivated it.”

“Know suffering, end accumulation, admire cessation, cultivate the path.” This means: One must know suffering, eliminate the causes of suffering, aspire toward the realm of stillness and tranquility, and practice the path of the sages. This is the general meaning of the Four Noble Truths. There are two kinds of suffering: the suffering of desire and the suffering of delusion.

**The suffering of desire:** These are fundamental sufferings. For example, craving wealth gives rise to the desire for wealth; craving beauty gives rise to sensual desire; craving fame gives rise to the desire for fame; craving food gives rise to the desire for food; craving sleep gives rise to the desire for sleep. These are the five desires.

**The suffering of delusion:** This is suffering caused by ignorance. Ignorant people do not understand right and wrong, nor do they care about good and evil. They strive to do whatever benefits themselves, acting in distorted ways, and will inevitably reap karmic consequences in the future. Ignorant people cling to everything as their own possession. Unable to distinguish black from white, they blame Heaven and resent others.

There are also three other kinds of suffering: suffering of suffering, suffering due to decay, and suffering due to conditioned existence; and eight sufferings: birth, aging, sickness, death, separation from loved ones, association with those one hates, not obtaining what one seeks, and the flourishing of the five aggregates. Beyond these, there are immeasurable kinds of suffering. Today’s discussion concerns the Noble Truth of Accumulation.

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## The Noble Truth of Accumulation

The Noble Truth of Accumulation means accumulation and gathering. It refers to the gathering of afflictions, which cause one to give rise to delusions, create karma, and receive karmic retribution. Although afflictions arise through accumulation, they are primarily summoned by one’s own nature. If the rubbish in the mind is completely swept away, then false thoughts do not arise and afflictions do not emerge. When the mind is as clear as a mirror, wisdom manifests, and one no longer engages in upside-down dreaming and delusion. There are countless accumulated afflictions that produce suffering. Today we will briefly discuss one hundred names for accumulated afflictions mentioned in the Avatamsaka Sutra.

1. **Bondage**: Being bound by emotions and tied by love is accumulation.
2. **Destruction**: When happiness is destroyed and pleasure is ruined, suffering naturally arises.
3. **Attachment**: Loving something without letting it go and clinging to it as good.
4. **Deluded awareness**: Mistaken perception and erroneous awakening.
5. **Entering**: Moving toward afflictions, like being trapped in mud and unable to pull one’s feet out.

6. **Certainty**: Definitely having afflictions yet remaining unaware of them.
7. **Net**: Being trapped like a fish caught in a net after freely swimming in rivers and seas.
8. **Idle speculation**: Speech that is not truthful but merely frivolous.
9. **Following along**: Acting according to afflictions.
10. **Root of inversion**: Accumulation is the root of distorted thinking.

11. **Following birth and death**: Flowing endlessly through the cycle of birth and death.
12. **Defiled attachment**: Polluted clinging and attachment.
13. **Burning**: Like being consumed by fire.
14. **Circulation**: Endless wandering through samsara.
15. **Root of ruin**: Destroying all fundamental wholesome practices.

16. **Continuation of realms**: Continuing through the twenty-five realms of the three worlds.
17. **Evil conduct**: Doing only evil deeds.
18. **Attachment**: Craving and clinging to the five desires.
19. **Source of illness**: Illness arises from afflictions; without afflictions, the root of illness disappears.
20. **Portion**: Everyone has a share of affliction, though its extent is unclear.

21. **Corruption**: Afflictions lead to deterioration and ruin.
22. **Root of ignorance**: The fundamental root of stupidity. We all inherently possess the Buddha’s wisdom and virtue, but through misuse they become ignorance. Like lamp oil that is continually burned away, its light gradually dims until darkness remains. Darkness is ignorance. With ignorance, false thoughts arise daily; false thoughts are the root of stupidity.
23. **Great resentment**: Resenting this and hating that until it becomes great hostility.
24. **Sharpness**: The suffering of accumulation is like the sharpest blade, causing great harm. As the sutra says: “Desire harms people like honey on a sharp blade, dangerous enough to cut the tongue.”
25. **Loss of flavor**: When one is afflicted, even food loses its taste.

26. **Hostility**: Harboring vengeance and wanting revenge.
27. **Not one’s own possession**: Afflictions are not inherently ours but come from outside.
28. **Guide to evil paths**: Like an evil friend leading one into danger.
29. **Increasing darkness**: Increasing darkness means lacking light and wisdom.
30. **Destroyer of wholesome benefit**: It destroys all benefits that are good for you.

31. **Unreal thing**: Afflictions and ignorance arise and cease falsely and have no true existence.
32. **Only a name**: Merely a label without substance.
33. **Impure**: Polluted and unclean.
34. **Place of birth**: Arising where afflictions exist.
35. **Grasping**: Clinging to things as one’s own.

36. **Worthless thief**: Something base and without value.
37. **Growth**: Growth of unwholesome roots.
38. **Burden**: Increasing the suffering of beings.
39. **Producer**: Giving rise to afflictions.
40. **Coarse and violent**: Rough, wild, and cruel.

41. **Detestable**: Unwelcome and tiresome.
42. **Name only**: No true reality, only false and evil names.
43. **Endless**: Endless accumulation of karma and afflictions.
44. **Portion**: Each of the twenty-five realms has its share.
45. **Object of attachment**: This truth of accumulation should not be loved or clung to.

46. **Capable of biting and seizing**: Like animals devouring one another, consuming wisdom and life itself.
47. **Vile**: Extremely base and lowly.
48. **Attachment**: Causing beings to love and cling to it.
49. **Vehicle**: Carrying afflictions and ignorance.
50. **Movement**: Constant agitation and gathering of afflictions.

51. **Craving and attachment**: Clinging to the five desires and sexual attachment.
52. **Completion of evil**: Once evil is accomplished, one receives a future rebirth.
53. **Great wrongdoing**: Faults and sins.
54. **Swift**: Karmic retribution comes quickly.
55. **Grasping**: Clinging and greed.

56. **Conception**: Formed through deluded thoughts and afflictions.
57. **Fruit**: After creating accumulation, one must endure suffering as its result.
58. **Inexpressible**: Afflictions are too numerous to describe.
59. **Untouchable**: There is nothing tangible to grasp because it is made of affliction.
60. **Circulation**: Endless wandering through the six realms.

61. **Corruption**: Destroying all wholesome roots.
62. **Turbidity**: Like muddy water.
63. **Regression**: Causing people to lose the Bodhi mind.
64. **Powerlessness**: Lacking strength to cultivate wholesome roots.
65. **Dispersion**: Losing the Bodhi mind and spiritual attainments.

66. **Contradiction**: Contrary to reason and natural principle.
67. **Disharmony**: Not being in harmony.
68. **Action**: Whatever is done becomes karmic retribution.
69. **Taking**: Choosing ignorance and affliction.
70. **Desire of mind**: Longing for affliction, ignorance, false thought, and attachment.

71. **Vast ground**: A broad field where afflictions gather.
72. **Leading toward**: Leading toward the three evil destinies.
73. **Distant from wisdom**: Far removed from Prajna wisdom.
74. **Leaving disasters behind**: Producing many calamities.
75. **Fear**: Bringing intimidation and fear.

76. **Indulgence**: Ignoring rules and acting recklessly.
77. **Gathering**: Collecting all afflictions together.
78. **Place of attachment**: The location where clinging occurs.
79. **Householder**: The master within the house of suffering.
80. **Binding**: Being tied up and deprived of freedom; ordinary beings are bound by the five desires and cannot attain liberation.

81. **Ground**: Soil that nurtures afflictions.
82. **Convenient means**: Easily gathering afflictions.
83. **Untimely**: Without any fixed time.
84. **Unreal dharma**: Not a true teaching.
85. **Bottomless**: A bottomless pit that can never be filled with afflictions.

86. **Gathering**: Collecting all afflictions together.
87. **Departing from precepts**: Leaving moral discipline and thus being unable to prevent wrongdoing.
88. **Dharma of affliction**: Methods that generate affliction.
89. **Narrow view**: Limited understanding; seeing what is near but not far, seeing oneself but not others.
90. **Accumulated filth**: Dust and dirt gathering together.

91. **Practice**: A practice of suffering.
92. **Poisonous anger**: The poison of rage.
93. **Combination**: Afflictions combining to form the truth of accumulation.
94. **Link of feeling**: The feeling-link in the Twelve Links of Dependent Origination.
95. **Ego-mind**: Afflictions arise from self-centeredness.

96. **Mixed poison**: Various poisonous defilements cultivated together.
97. **False designation**: An empty and deceptive name.
98. **Contrary**: Contrary to the principle of one’s true nature.
99. **Tormenting heat**: The burning heat of affliction.
100. **Frightening**: Afflictions make people fearful and alarmed.

**Subduing:** One should subdue the suffering of afflictions and know how to leave suffering behind before obtaining happiness. Before each Dharma lecture, people request teachings because they seek to leave suffering and gain happiness. Yet everyone wishes to leave suffering while at the same time not truly seeking happiness. Why? This is the strange aspect of human nature. The more they are taught to leave suffering, the more they draw near to it.

**Direction of mind:** The minds of ordinary people tend toward affliction. Teach them to move toward peace and happiness, and they do not cultivate; instead, they head toward evil.

**Able to bind:** Afflictions obscure beings’ wisdom and bind their spiritual powers.

**Arising with thought:** Afflictions arise according to mental thoughts. Once a deluded thought appears, afflictions follow. Without deluded thoughts, there are no afflictions.

**Going afterward:** Accumulation leads behind toward the three evil destinies, whereas the Path leads ahead toward the four holy realms.

**Mutual combination:** Good and evil mix together. Where there is good and evil, there are afflictions; where there are afflictions, there are karmic obstructions.

**Discrimination:** Where there is a discriminating mind, there are afflictions.

**Gate:** The gate of suffering and the gate of affliction.

**Stirring:** Its nature is restless and unstable.

**Concealment:** Hiding one’s faults and not revealing them to others.

These one hundred names of accumulated afflictions are a path leading beings toward self-awakening. Self-awakening means that in whatever one does, one turns the light around and reflects within, seeking answers in oneself and maintaining a spirit of self-examination. In other words, one is no longer confused. To be free from confusion is to possess genuine understanding. Genuine understanding benefits all sentient beings.

Someone then asks: If all things are merely manifestations of consciousness and have no real existence, then where do rivers and mountains come from and where will they go? When did they begin, and when will they disappear? Yet why do we still see cars and people, and still perceive all kinds of functions and actions? These rivers and mountains existed before we were born, and they still remain after we die—so how can it be said they are “consciousness transformations”? Or take a computer: before science created it, no one knew it; after it was created, people came to know it—so how can that be called a transformation of consciousness?

Answer: We should understand that these rivers and mountains existed before we were born, and remain after we die—but for whom do they exist? For whom do they not exist? Who knows they exist? Who knows they remain? If, while we are alive in the present, we claim to know the mountains and rivers before we were born or after we die, then that is imagination. And imagination is not external consciousness.

It is not that there are mountains and we see mountains—that is consciousness transformation. It is not that there are rivers and we see rivers—that is consciousness transformation. It is “not so, yet seen as so”—that is consciousness transformation. “Consciousness-Only” means only awareness exists; it arises from awareness or depends on awareness (that which is known by consciousness).

As the ancient masters said: “The boundless seas of sand are not separated by the tip of a hair; the ten directions, past and present, are never apart from a single thought.”

There are two kinds of consciousness transformation:

1. Transformation through causes and conditions (dependent arising): things manifest only when sufficient causes and conditions are present. For example, a rope exists due to the conditions of intertwined fibers; it has form and function, unlike the non-existent “rabbit’s horn” or “turtle’s hair.” All phenomena in the world are likewise. Consciousness discriminates names and forms, impressions are stored in the storehouse consciousness over many lifetimes, forming latent seeds (habits, tendencies). When consciousness arises, these seeds manifest corresponding appearances as they were previously imprinted. Within this, there is the perceiving aspect (seeing part) with the ability to know, and the perceived aspect (object part) as the object of knowledge. Perceiver and perceived are thus dependent transformations. Here there is only seeing and being seen, knowing and being known—nothing else. There is no independent mountain, river, person, or object. This is transformation through causes and conditions.

2. Transformation through discrimination: this refers to what is created by deluded mental distinctions and is entirely subjective illusion, such as mistaking a rope for a snake, or as when a mentally disturbed person sees a changing world different from ordinary reality. Likewise, the perceiving aspect and perceived aspect mentioned above are not truly “self” and “things”; however, ordinary beings wrongly discriminate them as self and phenomena, as people and objects. If these notions of self and phenomena are repeatedly imprinted into the storehouse consciousness as latent seeds, then when consciousness arises, it immediately perceives self and phenomena.

What is produced by discriminatory transformation can easily be changed or removed. What arises from causal transformation is harder to change or eliminate. And what is manifested by the individual consciousness of each person is called individual transformation, which is easy to change; while what is commonly manifested by the consciousness of many sentient beings is called shared transformation, which is harder to change.

All appearances that we call “existence” are manifestations of consciousness in these two ways. This is called transformation by consciousness. To say “consciousness-only transformation” is the same as saying “dependent on consciousness, arising through consciousness.” As stated: “Those phenomena arise dependent on consciousness.” That is, all dharmas depend on consciousness to arise.

Various Buddhist schools developed and systematized these mental phenomena. Most clearly, the Sarvāstivāda school systematized them into 75 dharmas, with mind as primary. Later, the Yogācāra school systematized them into 200 dharmas, and the Consciousness-Only school reduced them to 100 dharmas, grouped into five categories, with consciousness as central.

The five categories and one hundred dharmas are:
1. Form (matter) is the appearance perceived by consciousness; apart from consciousness, there is no form.
2. Mind-kings are the essential nature of consciousness.
3. Mental factors are the companions and dependents of consciousness.
4. Non-associated formations are the “shadow” created from the combination of form, mind, and mental factors.
5. Unconditioned dharmas are the true nature of consciousness.

Consciousness is one among all dharmas, but it has the special ability to know others and to know itself. It is the main force within every sentient being. This very knowing gives rise to the unity of dependent origination among all phenomena. Without name, without form, without beginning or end, without center or limit (neither inside nor outside), it arises in countless forms. Then beings become deluded, chase after illusory appearances, cling to them, create karma, become bound, and thus generate suffering.

“‘Only’ means to distinguish and exclude external objects; ‘consciousness’ means to understand and indicate inner mind.” In the world, people see things thanks to sunlight, moonlight, or lamps; that is not true seeing, but visual consciousness. When it is dark and nothing is seen, people say there is no seeing—but can you see darkness itself?

When seeing brightness, the seeing is not brightness.
When seeing darkness, the seeing is not darkness.
When seeing emptiness, the seeing is not emptiness.
When seeing obstruction, the seeing is not obstruction.

In the Śūraṅgama Sūtra, the Buddha explained to Ānanda the difference between visual consciousness and the nature of seeing. So what is the difference between visual consciousness and the nature of seeing? The nature of seeing is the true capacity of awareness; visual consciousness is one of the faculties used to perceive in daily life. The nature of seeing is the essence of seeing, while “visual consciousness” is perception through the eyes. Therefore, when you see an iPhone, the nature of seeing is not the iPhone. The nature of seeing is separate from the iPhone and has nothing to do with it. That “seeing” or the image of the iPhone in the mind is produced by visual consciousness or cognitive awareness.

The Sixth Patriarch Huineng said: “Originally there is not a single thing.” This does not mean that externally there is nothing; externally everything exists, but within the mind there is nothing. Therefore, cultivation means correcting one’s perception by gradually reducing discriminating mind. Where does practice begin?

It begins with eliminating the “form aggregate” (rūpa skandha). In the Diamond Sūtra, practice begins with “form is not different from emptiness, emptiness is not different from form…”. If the mind does not cling to form, then form is emptiness. The origin of the form aggregate arises in layers. The form aggregate arises in interdependent cycles, mutually supporting one another. How do arising and ceasing occur? When form disappears, the aggregate becomes emptiness. It arises from consciousness, and its dissolution begins when physical form ceases.

Form, feeling, perception, volition, consciousness.

Arising is due to consciousness. Ceasing begins with form.

To speak of Consciousness-Only is to offer an instruction: to awaken people, to realize and observe their own mind, to look back at the ever-transforming power within themselves, to refine it, cultivate it, and correct its transformations so that it brings benefit rather than suffering. The teaching of “consciousness transformation” also serves to counter the tendency to look outward and become alienated, turning attention back inward to recognize oneself as the master of all phenomena, as seeing one’s original face. From there, one gradually abandons mistaken perception that causes suffering and transforms it into Prajñā wisdom, great perfect mirror-like wisdom, establishing a state of peace and freedom.

Ignorance conditions Volitional Formations,
Volitional Formations condition Consciousness,
Consciousness conditions Name-and-Form,
Name-and-Form conditions the Six Sense Bases,
The Six Sense Bases condition Contact,
Contact conditions Feeling,
Feeling conditions Craving,
Craving conditions Clinging,
Clinging conditions Becoming,
Becoming conditions Birth,
Birth conditions Aging and Death.

The Buddha taught the Twelve Links of Dependent Origination during the Āgama period (the early years when the Buddha taught the most fundamental and original Buddhist scriptures, recording his direct teachings on the Four Noble Truths, the Noble Eightfold Path, Dependent Origination, and Karma. This forms the common doctrinal foundation for both Theravāda and Mahāyāna Buddhism, corresponding to the Pāli Nikāya system of thought).

After the Āgama period, when Ānanda encountered the daughter of Mātaṅgī, the Buddha taught the Śūraṅgama Sūtra. In that sūtra, the Buddha also explained the meaning of the third link, “Consciousness conditions Name-and-Form,” through a discourse on arising and ceasing.

“Birth exists because of Consciousness;
Cessation is eliminated through Form.”

Five hundred years after the Buddha’s passing, during the age of Semblance Dharma, people’s faculties became dull. They became deeply attached to phenomena and sought the truly existent and determinate nature of the Twelve Links of Dependent Origination, the Five Aggregates, the Twelve Sense Bases, and the Eighteen Elements. Failing to understand the Buddha’s intent, they clung only to words. Hearing that Mahāyāna taught “ultimate emptiness,” but not understanding through what causes and conditions things are empty, they developed attachment and doubt: “If everything is ultimately empty, how can there be distinctions of karmic retribution for good and evil? Would there then be neither conventional truth nor ultimate truth?” Clinging to this notion of emptiness, they gave rise to attachment and many misunderstandings regarding the meaning of ultimate emptiness.

For these reasons, during the age of Semblance Dharma, Bodhisattva Nāgārjuna composed the following teaching:

Neither arising nor ceasing,
Neither eternal nor annihilated,
Neither one nor different,
Neither coming nor going.

This teaching of dependent origination
Skillfully removes all idle speculation.
I bow my head in homage to the Buddha,
The supreme teacher of the Dharma.

This verse discusses eight matters: arising, ceasing, permanence, annihilation, oneness, difference, coming, and going, with the purpose of dismantling all fixed views of phenomena.

— o0o —

Arising, ceasing, permanence, annihilation, oneness, difference, coming, and going

“Not arising” means that various philosophers held many different theories concerning arising. Some said cause and effect are one. Some said cause and effect are different. Some claimed the effect already exists within the cause; others claimed it does not. Some asserted self-generation; others generation by another. Some said things arise through the combination of self and other. Some said they arise from existence, while others said they arise from nonexistence (spontaneously, without cause). Such theories concerning the arising of things are incorrect. Since a definite characteristic of arising cannot be established, it is called “not arising.” “Not ceasing” means that if there is no arising, then there is nothing that can cease. Since there is no arising or ceasing, the other six categories likewise do not exist.

Why then mention the other six? To complete the meaning of neither arising nor ceasing. Some people cannot accept the meaning of neither arising nor ceasing but believe only in neither permanence nor annihilation. If one deeply investigates the meaning of neither permanence nor annihilation, one enters the meaning of neither arising nor ceasing.

Why? If phenomena truly exist, they cannot become nonexistent. If they existed before and now do not, that is annihilation. If they possess an inherent nature from the beginning, that is permanence. Therefore, by saying neither permanent nor annihilated, one enters the meaning of neither arising nor ceasing. Some hear the first four gates (neither arising, neither ceasing, neither permanent, neither annihilated) as negating all phenomena, yet still use the remaining four gates (oneness, difference, coming, going) to establish phenomena. This is incorrect. If things are one, there can be no causes and conditions. If they are different, there can be no continuity. These will be refuted individually below. Thus it is also said: neither one nor different.

Some hear the six gates (neither arising, neither ceasing, neither permanent, neither annihilated, neither one, nor different) as negating all phenomena, yet still use coming and going to establish them. “Coming” means that things come from Īśvara, from the nature of the world, from atoms, etc. “Going” means returning to their original place. Furthermore, all things do not truly arise.

— o0o —

Using rice grain as an example

Why? Because this is observed in the world. Looking at the beginningless past, rice was not seen to arise.

Why? Because apart from the rice of the primordial age, present rice could not exist. Only if present rice could exist independently of primordial rice could it be said to arise. But in reality, this is not so.

Question: If it does not arise, must it then cease?

Answer: It does not cease. Why? Because this is observed in the world. Rice from the primordial age is not seen to have ceased. If it had ceased, there could be no rice now. Yet rice does exist. Therefore, it does not cease.

Question: If it does not cease, must it be permanent?

Answer: It is not permanent. Why? Because this is observed in the world. Things are not permanent. When a rice grain sprouts, the grain itself deteriorates. Therefore, it is not permanent.

Question: If it is not permanent, must it then be annihilated?

Answer: It is not annihilated. Why? Because this is observed in the world. Things are not annihilated. A sprout comes from a rice grain. Therefore, it is not annihilated. If it were annihilated, continuity would be impossible.

Question: Then are all things one?

Answer: They are not one. Why? Because this is observed in the world. Things are not one. A rice grain is not a sprout, nor is a sprout a rice grain. If the rice grain were the sprout and the sprout were the rice grain, they would be one. But this is not so. Therefore, they are not one.

Question: If they are not one, must they be different?

Answer: They are not different. Why? Because this is observed in the world. Things are not different. If they were different, why distinguish rice sprouts, rice stalks, and rice leaves instead of calling them tree sprouts, tree branches, and tree leaves? Therefore, they are not different.

Question: If they are not different, must there be coming?

Answer: There is no coming. Why? Because this is observed in the world. Things do not come. A sprout within a rice grain does not come from elsewhere. If it came, it would have to arrive from another place, like a bird landing on a tree. But this is not so. Therefore, there is no coming.

Question: If there is no coming, must there be going?

Answer: There is no going. Why? Because this is observed in the world. Things do not go. If there were going, one should see the sprout leaving the rice grain, like a snake crawling out of a hole. In reality, this is not so. Therefore, there is no going.

— o0o —

The Four Modes of Birth

The Four Modes of Birth are: self-arising, arising from another, arising from both, and arising without cause.

Phenomena do not arise from themselves,
Nor do they arise from another,
Nor from both, nor without cause;
Therefore, they are known to be unborn.

“Not self-arising” means that things do not arise from their own essence; they necessarily depend upon sufficient causes and conditions. Furthermore, if a thing arose from itself, one thing would have two aspects: the thing produced and the producer. If it required no causes and arose from itself alone, there would be no causes and conditions, and arising would generate arising endlessly, without limit. Since self-arising does not exist, arising from another also does not exist. Why? Because “other” exists only in relation to “self.” If it does not arise from itself, it likewise does not arise from another.

Arising from both self and other inherits the errors of both self-arising and arising from another. If things existed without cause, then everything would be eternal. This is incorrect, because without cause there can be no effect. If effects existed without causes, then generosity and moral discipline could lead to hell, while the ten evil deeds and the five heinous crimes could lead to heaven, since there would be no causal basis.

Just as the intrinsic nature of phenomena
Is not found within conditions,
Since intrinsic nature does not exist,
The nature of otherness also does not exist.

The intrinsic nature of phenomena is not already present within conditions (that is, within interdependent circumstances). Phenomena are merely designated through the coming together of conditions. Intrinsic nature means self-essence. Since intrinsic nature is not found within conditions, there is no self-arising. Since intrinsic nature does not exist, other-nature also does not exist. Why? Because other-nature exists only in relation to self-nature. For another thing, that “other-nature” is itself a self-nature. To refute self-nature is to refute other-nature. Therefore, things cannot arise from other-nature. Refuting self-arising and arising from other also refutes arising from both.

As for arising without cause, it contains even greater errors. If arising through causes can be refuted, how much more so arising without cause. Among these four possibilities—self-arising, arising from another, arising from both, and arising without cause—the characteristic of arising cannot be found. Therefore, it is said to be unborn.

— o0o —

The Four Conditions

Question: The Abhidharma scholars say that all phenomena arise from four conditions. Why then say there is no arising? What are the four conditions?

Causal Condition, Immediately Preceding Condition,
Object Condition, and Dominant Condition.
These four conditions give rise to phenomena;
There is no fifth condition.

Answer: All conditions are included within these four. Through these four conditions, all phenomena arise.

Causal Condition refers to all conditioned phenomena.

Immediately Preceding Condition refers to past and present mind and mental factors, except the final mind and mental factors of an Arhat.

Object Condition and Dominant Condition refer to all phenomena.

— o0o —

Causal Condition & Immediately Preceding Condition

Does the effect arise from conditions,
Or from nonconditions?
Do those conditions already contain the effect,
Or originally contain no effect?

If one says the effect arises from conditions, then does the effect already exist within those conditions or not? Neither position is correct. (Anything produced from a different cause is called an effect.) Why?

If a phenomenon produces an effect,
That phenomenon is called a condition.
When the effect has not yet arisen,
Why is it not called a noncondition?

Conditions have no fixed nature. Why? Before the effect arises, the thing is not called a condition. Only after seeing the effect arise from it do we call it a condition. A condition becomes a condition because of the effect. Since the effect comes later and the condition earlier, before the effect exists, why should it not be called a noncondition? For example, a pot arises from clay and water. Seeing the pot, we call clay and water the conditions for the pot. But before the pot existed, why not call clay and water nonconditions? Therefore, the effect does not arise from conditions. If conditions themselves cannot produce, how much less can nonconditions.

Whether the effect already exists in the condition
Or does not exist in the condition, neither works.
If it did not exist beforehand, what could the condition produce?
If it already existed, why would a condition be needed?

Within conditions, the effect neither already exists nor does not exist. If it already exists, there is no need to call the condition a condition, since the effect is already present. If it does not exist, the condition cannot produce anything.

Question: Having refuted all causal conditions generally, I now wish to hear the refutation of each condition individually.

If the effect does not arise,
Nor fail to arise,
Neither arises nor does not arise,
How can there be conditions?

If an effect arises from conditions, there must be three possibilities: the effect already exists, does not exist, or both exists and does not exist. As explained above, if it already exists, it cannot be said to arise. If it does not exist and later exists, that too cannot be called arising, because previously it was absent. In that case, condition and noncondition become the same, because whether conditions are present or not, the effect does not arise. The combination of existence and nonexistence also fails, since both positions contain errors. Furthermore, existence and nonexistence are opposites. How can one phenomenon possess both characteristics? Since none of these three possibilities can establish the arising of an effect, how can there be causal conditions?

If the effect has not yet arisen,
Then there can be no cessation.
How can a ceased phenomenon serve as a condition?
Therefore there is no Immediately Preceding Condition.

Mind and mental factors arise successively throughout the three times. Present mental factors cease and thereby become the Immediately Preceding Condition for future mental factors. But before future phenomena arise, for what are they a preceding condition? If future phenomena already exist, they arise immediately and need no preceding condition. Present mind and mental factors never remain fixed. If they do not remain fixed, how can they function as an Immediately Preceding Condition? If they do remain fixed, they are no longer conditioned phenomena.

Why? Because all conditioned phenomena are characterized by continual disintegration. If they cease, they cannot serve as an Immediately Preceding Condition. If one says that ceased phenomena still exist, that becomes eternalism, and in eternalism there can be no karmic reward or punishment. If one claims that a phenomenon can serve as an Immediately Preceding Condition while ceasing, then it would have to be half ceased and half not ceased. There is no third state called “while ceasing.”

Furthermore, the Buddha taught that all conditioned phenomena perish moment by moment without a single instant of rest. How then can one say that a present phenomenon is partly about to cease and partly not about to cease? If one admits that within a single moment there is no part about to cease and no part not about to cease, then one undermines one’s own doctrine.

In your Abhidharma treatises, it is said that there are phenomena that have ceased, phenomena that have not ceased, phenomena about to cease, and phenomena not about to cease. A phenomenon about to cease is a present phenomenon on the verge of cessation. A phenomenon not about to cease includes all other present phenomena, all past and future phenomena, and all unconditioned phenomena, excluding the present phenomenon about to cease. Therefore, there is no Immediately Preceding Condition.

— o0o —

Object Condition & Dominant Condition

The subtle and true Dharma,
As taught by the Buddhas,
Regarding this objectless Dharma,
How can there be an Object Condition?

The Buddha taught Mahāyāna doctrines of form and formlessness, shape and shapelessness, contaminated and uncontaminated states, conditioned and unconditioned phenomena. When one contemplates the nature of phenomena, all are empty, signless, and objectless. Like all rivers flowing into the sea and becoming one taste, this is the true Dharma worthy of trust. Other teachings were spoken according to the capacities of beings and should not be taken as ultimate reality. Therefore, there is no Object Condition.

All phenomena lack intrinsic nature,
Therefore there is no conception of existence.
To say that existence is real—
That claim is incorrect.

The scriptures say that because this exists, that exists, referring to the Twelve Links of Dependent Origination. This is incorrect. Why? Because phenomena arise from conditions and possess no fixed intrinsic nature. Lacking fixed intrinsic nature, they have no truly existent characteristic. If true existence is absent, how can one say that because this exists, that exists? Therefore, there is no Dominant Condition. The Buddha spoke of conditions only in accordance with the ordinary distinctions of existence and nonexistence made by sentient beings.

Whether analyzed briefly or extensively,
No effect can be found in conditions.
If no effect exists within conditions,
How can it arise from conditions?

Briefly, the effect is not found in the collection of conditions. Extensively, it is not found in any individual condition either. If the effect cannot be found either collectively or individually within conditions, how can it be said to arise from conditions?

If one says conditions contain no effect,
Yet the effect emerges from conditions,
Then why should that effect
Not arise from nonconditions as well?

If the effect cannot be found within conditions, yet is said to arise from them, then why should it not arise from nonconditions too? Just as a pot is not found in clay, yet a pot arises, why could a pot not arise from milk?

If the effect arises from conditions,
Those conditions lack intrinsic nature.
Arising from what lacks intrinsic nature,
How can it truly arise from conditions?

The effect does not arise from conditions,
Nor does it arise from nonconditions.
Since the effect has no true existence,
Conditions and nonconditions also do not exist.

Effects are said to arise from conditions, yet those conditions have no intrinsic nature. Without intrinsic nature, there is no real entity. Without a real entity, what could possibly produce anything? Therefore, effects do not arise from conditions. They also do not arise from nonconditions. “Nonconditions” are spoken of only in order to negate conditions; in reality, there is no such thing as a noncondition. Therefore, effects do not arise from nonconditions either. If effects arise from neither conditions nor nonconditions, then effects do not truly exist. Since effects do not exist, conditions and nonconditions likewise do not exist.

What is called mindfulness of the Buddha? “Mindfulness” means remembrance; that is, one must remember the Buddha, remember one’s True Suchness self-nature. True Suchness self-nature is the nature originally possessed from the beginning; it is also the Tathāgatagarbha nature, the Buddha-nature. True Suchness is the fundamental essence of mindfulness, while mindfulness is the functioning of True Suchness. Recollecting the self-nature of True Suchness is true mindfulness; it is not the kind of thought arising from the eyes, ears, nose, or tongue.

Although we possess Buddha-nature, we do not yet know how to return to our own self-nature. Therefore it is said that because True Suchness has nature, thought arises. Although the fundamental essence of True Suchness gives rise to thought, and although seeing, hearing, awareness, and knowing function through the six sense faculties, there is no defilement or attachment, because you have no wrong thoughts and do not cling to the myriad phenomena.

So how should one be mindful in order to be mindful of the Buddha? Is it bodily mindfulness or mindfulness of dharmas? Truly contemplating the true reality of all dharmas is called mindfulness of the Buddha.

What is right mindfulness? It is not clinging to evil dharmas in order to slander them; it is cultivating all dharmas without disparaging or reviling them; it is leaving behind self and non-self; not seeing beings, lifespan, ruler, nurturer, person, or birth; not attaching to actions, causes of actions, the aggregates, elements, sense bases, perceptions, objects of cognition, or locations. Regarding all dharmas of this life, future lives, and even the three realms, one neither depends on nor is stained by them.

What is no-thought? No-thought means the absence of duality. It means not forgetting, but remembering the Buddha or remembering True Suchness. True Suchness is your original nature, and your original nature is pure and luminous, with no place for attachment. Therefore there is no form, no thought, and no abiding. It is neither movement nor stillness, neither right nor wrong, neither male nor female, neither good nor evil.

No-thought, no-form, and no-abiding. No-thought is no-form; being able to be without form is no-abiding. No-thought is also no-birth; no-form is no-cessation; no-abiding means that originally there is neither birth nor death, neither right nor wrong. No-thought, no-form, and no-abiding also mean neither right nor wrong, neither good nor evil, neither male nor female.

In the Śūraṅgama Sutra, “turning the faculty of hearing inward” means not listening to external sounds, but instead turning back inward to hear one’s own self-nature. It also means gathering the mind and body inward. “Within hearing, hear the hearing-nature.” This does not mean contemplating stillness, clinging to stillness, and taking that to be purity.

What is called purity? Purity originally has no form or appearance, yet you establish a form of purity, contemplate purity, cling to purity, and call it practice. Holding such a view obstructs your own nature and binds you with purity. Because you have become attached to purity, this too is a form of attachment. If one clings to the idea that a thought has been cut off and no longer exists, is that not equivalent to death? For having no thoughts would mean being dead. Yet dying here and being reborn there—such thinking is extremely mistaken.

From the time of Śākyamuni Buddha until now, the principle has always been no-object-of-thought as the doctrine, no-form as the essence, and no-abiding as the foundation. What is no-form? It is being among forms while departing from form. No-thought means being among thoughts without attaching to thought. No-abiding is the original nature of human beings. In any state or circumstance, when the mind is unstained and unattached, that is called no-thought. Within one’s own pure awareness, one constantly departs from all realms and does not give rise to wrong thoughts based on circumstances.

In truth, one’s own originally pure source, wondrously bright awakened nature, originally does not possess a single dharma. It is perfectly pure, complete, luminous, the wondrously bright true mind; originally there is not a single thing. Therefore, the Pure Land teaching takes no-thought as its central principle. To attain the Samādhi of Buddha-Recitation, one must:

Always relinquish everything,
The marks of conditioned phenomena are false;
Do not grasp at the nature of dharmas,
Then this samādhi is attained.

Do not cling to slander,
Nor to remembrance and discrimination;
Completely leave behind self and what belongs to self,
And such a samādhi is attained.

Do not, regarding the aggregates,
See beings or lifespan,
Person, self, and birth,
Man or nurturer.

Nor engage in discriminating thoughts;
This is called expounding the Dharma.
Be unstained by all dharmas,
By self-nature and what belongs to self.

See that the body is not born from the aggregates,
Then this samādhi is attained.
Form, feeling, perception, formations, and consciousness—
All are empty and without characteristics.

Their roots are all impure;
Understanding this samādhi,
Contemplate conditioned dharmas:
They arise through conditions and lack autonomy.

Nothing is ultimately real;
False and illusory, they cannot be held.
Like the dharma of dependent arising,
This is called the eye sense-base.

Ear, nose, tongue, body, and mind
Also have no self-nature.
If one clearly discerns this,
One gives rise to this samādhi.

This body is not real;
The aggregate collection is not pure.
Blood and pus flow from nine openings—
Who would delight in such a place?

The mind enters thought, thought ceases;
Delusion is constantly like an illusion.
If one deeply discerns this,
Then this samādhi is attained.

Because all the sense bases
Are empty and unreal,
Ordinary people, like children,
Are deluded and cling to the body.

In the confusion of craving and attachment,
They do not know it is illusory.
This body is like an empty gathering place,
A dwelling place of thieves.

Fault-ridden and false dharmas—
The wise are always weary of them and leave them behind.
By observing in this way,
This samādhi is attained.

The aggregates, elements, and sense bases
Are all empty and unreal.
If one can discern this,
This samādhi arises.

Like fire, like bubbles on water,
Like an illusion, like a banana trunk,
One should contemplate the fragile body—
Nothing is less real than this.

If these Bodhisattvas
Maintain such indestructible wisdom,
They quickly attain all Buddhas’
Profoundly taught samādhi.

Dharmas do not arise by themselves,
Nor do they come from another.
Ultimately they abide nowhere;
The undefiled dharma is also thus.

If one can contemplate in this way,
This samādhi arises.
Abandon all conditioned phenomena,
All activities and changing appearances.

This dharma is like empty space;
When it arises, nothing can be grasped.
A Bodhisattva who knows this
Practices and studies all dharmas.

Quickly attaining supreme Bodhi,
Turning the unsurpassed Dharma wheel,
Such a Bodhisattva can
Establish a place of Dharma.

With inconceivable wisdom,
Distinguishing all dharmas,
One sees them all as false,
Ultimately lacking true reality.

Now although I have, for your sake,
Clearly explained this samādhi,
Its characteristics and forms are such
That its meaning is very difficult to understand.

For example: A child lives and grows up in the city. Occasionally, the parents feed the child boiled eggs or fried eggs with bread. In the child’s eyes, there are only chicken eggs. One day, the father visits his family in the countryside. When he goes into the backyard, he sees several hens laying eggs. He picks up a few eggs and brings them back to the city as a gift for the child. After returning home, one of the eggs hatches into a cute little chick.

======

When the father sees the hen laying eggs, he thinks the chicken came before the egg. Meanwhile, in the child’s eyes, seeing the egg hatch into a chick, the child thinks the egg came before the chicken. So who is right and who is wrong?

If we speak generally about all eggs or all chickens, we easily fall into dualistic reasoning: Did the chicken come first or the egg come first? This is called the Two (Dual) Dharmas. A practitioner should not let themselves fall into duality. You should remember that the Buddhadharma is non-dual. Non-duality is the true reality. So what is the true reality of the example above?

– For the newly hatched chick, the egg came first.
– For the egg, the mother hen came first.

So there are two chickens and one egg. Let me ask you: Have you ever seen two hens lay one egg together? Or one egg hatch into two chickens?

Now that you understand how to answer this question, we will go one step deeper and continue the story of the chicken.

======

When the child sees the egg hatch into a very cute little chick, the child asks the parents for permission to raise it. Five months pass, and the little chick grows into a mature hen. One beautiful morning, the child wakes up early and gets ready for school. Walking into the backyard, the child sees that the hen has just laid an egg. Excited, the child runs into the house and says to the parents:

“Dad, our chicken just laid an egg. That’s great! We’re going to have another chicken soon.”

The father smiles and replies:

“That egg is only for eating. If you want an egg to hatch into a chicken, you need both a hen and a rooster.”

The child looks at the father with confusion and says:

“I don’t understand.”

The father answers:

“In this world there are twelve kinds of living beings. Living beings arise through the coming together of many conditions. Broadly speaking, there are four kinds:

– Those born from a womb, like humans.
– Those born from eggs, like chickens.
– Those born from moisture, like microorganisms.
– Those born through transformation, like butterflies.

Long ago, your mother and I met, loved each other, and your mother became pregnant and gave birth to you. Therefore, humans are called womb-born. Womb birth comes from affection. Because there is emotional attachment, children are born into the world.

As for your hen, it is an egg-born creature. Eggs are born from thought. Your hen spends all day imagining and longing for chicks, so it lays this egg. This egg is produced from thought, but without affection and union with a rooster, it cannot hatch into a chick.

For example, suppose you want a paper airplane. If you do not actually fold paper into an airplane and only imagine it in your mind, will the airplane take shape?”

The child replies:

“No.”

The father continues:

“This egg is the same. Your hen merely imagined having chicks, so it laid this egg. Therefore, it cannot hatch into a chick. If you want an egg to hatch, the hen must unite with a rooster. Only then can it lay a fertilized egg that can hatch into a chick.”

The child replies:

“Yes, I understand now.”

=======

Long ago, a Buddhist

– Birth and death: If you clearly understand that phenomena have never truly arisen and never truly ceased, you attain the patience of non-arising.

– Self and what belongs to the self: Because of attachment to a self, one becomes attached to what belongs to the self. If one clearly understands that there is no self and no possession of a self.

– Grasping and non-grasping: Clearly understanding non-grasping and having nothing to attain. Because there is nothing to attain, there is neither increase nor decrease, neither doing nor resting, and no attachment to any phenomenon.

– Defilement and purity: Clearly understanding that defilement and purity are not two; then there is no discrimination. Completely cutting off discrimination, one moves toward the trace of quiescent extinction.

– Distraction and thought: Clearly understanding that there is no distraction and no object to be thought about; therefore there is no mental fabrication. Abiding in non-distraction and having no object of thought, there is no mental fabrication.

– Form and formlessness: Clearly understanding that phenomena have no single form, no other form, and no absence of form; then one knows that one form, another form, and no form are all equal.

– Bodhisattva and Śrāvaka: Clearly understanding that the nature of both minds is empty, like an illusion. There is no Bodhisattva mind and no Śrāvaka mind. The characteristics of both minds are equal and equally illusory.

– Good and evil: Clearly understanding that neither goodness nor evil has a place of origination. Form and formlessness are equally balanced, neither grasped nor abandoned.

– Sin and no sin: Clearly understanding that sin and no sin are equal. Through vajra-like wisdom one comprehends that phenomena are neither bound nor released.

– Conditioned defilements and freedom from defilements: Clearly understanding that the nature of all phenomena is equal. Regarding defiled and undefiled states, there is no dual conception. One does not cling to the conception of existence nor to the conception of non-existence.

– Conditioned and unconditioned: Clearly understanding that the nature of both is equal. One departs from all activities, with awakened wisdom like empty space. Wisdom is pure, neither grasping nor rejecting.

– Worldly and transcendental: Clearly understanding that the nature of the world is empty and tranquil—neither entering nor leaving, neither flowing nor dispersing, neither lost nor attached.

– Saṃsāra and Nirvāṇa: Clearly understanding that the nature of saṃsāra is originally empty, with neither transmigration nor extinction.

– Finite and infinite: Clearly understanding that there is ultimately neither finitude nor infinitude. Only complete exhaustion is called exhaustion. If one reaches complete exhaustion, there is no longer exhaustion; this is called inexhaustibility. In every instant there is certainly no finitude; this itself is inexhaustibility. Because finitude does not exist, inexhaustibility also does not exist. One clearly knows that the nature of both finitude and inexhaustibility is emptiness.

– Self and non-self: Clearly understanding that even self cannot be grasped, much less non-self. One sees that self and non-self are not two.

– Knowledge and ignorance: Clearly understanding that the nature of ignorance is knowledge. Neither knowledge nor ignorance can be grasped or measured. Going beyond all calculation, one directly contemplates the equality of both without duality.

– Form, feeling, perception, formations, and consciousness with emptiness: Understanding that the nature of the grasped aggregates is originally empty. Form itself is emptiness; it is not that form must cease before it becomes emptiness. The same applies to consciousness.

– The four elements and emptiness: Understanding that the four elements are themselves the nature of empty space. The nature of the four elements and emptiness is never distorted before, during, or after; thus one awakens and enters all elements.

– Eye–form, ear–sound, nose–smell, tongue–taste, body–touch, mind–dharmas: Clearly understanding that the nature of all is emptiness. Seeing the true nature of the eye in relation to forms, there is no greed, hatred, or delusion. Likewise, seeing the true nature of the mind in relation to dharmas, there is no greed, hatred, or delusion. All are thus empty. Having seen in this way, one abides in stillness.

– The nature of generosity and dedication to omniscient wisdom: Likewise, distinguishing the nature of morality, patience, diligence, meditation, Prajñā, and dedication to omniscient wisdom creates duality. If one clearly understands the nature of generosity, one has already dedicated it to omniscient wisdom. The nature of dedication to omniscient wisdom is itself generosity. Likewise, up to the very nature of Prajñā, it is the nature of dedication to omniscient wisdom, and that dedication is itself Prajñā.

– Emptiness, signlessness, and wishlessness: Clearly understanding that within emptiness there are no signs at all. Within signlessness there is also no wish. Within wishlessness there is no mind, no intention, and no consciousness to move.

– Buddha, Dharma, and Saṅgha: Clearly understanding that the nature of Buddha is the nature of Dharma, and Dharma is the nature of Saṅgha. Thus the Three Jewels are all unconditioned characteristics, equal to empty space. All phenomena are likewise.

– View of self and the cessation of self-view: Clearly understanding that self-view itself is the cessation of self-view. Knowing this ultimate truth, one does not generate self-view. Regarding self-view and its cessation, there is no discrimination, no distinction. One realizes the ultimate cessation of both without doubt or fear.

– The three disciplines of body, speech, and mind: Clearly understanding that these three disciplines are all characteristics of non-action. This characteristic is not two. Why? Because the three karmic paths are all characteristics of non-action. The non-active characteristic of body is the non-active characteristic of speech. The non-active characteristic of speech is the non-active characteristic of mind. The non-active characteristic of mind is the signless characteristic of all phenomena. If one enters the characteristic of non-fabrication, that is realization and entry into the Dharma gate of non-duality.

– Actions of sin, merit, and immovability: Clearly understanding that actions of sin, merit, and immovability are all characteristics of non-action. This characteristic is not two. Why? Because the nature and characteristics of all three are emptiness. Within that emptiness there is no distinction among sinful, meritorious, and immovable actions.

– All dualities arise because of the self. If one knows the true nature of the self, duality does not arise. Because duality does not arise, there is no discrimination. Because there is no discrimination, there is no object of discrimination.

– All dualities arise because of attainment. If one clearly understands that all phenomena are utterly unattainable, there is neither grasping nor abandoning. Having neither grasped nor abandoned.

– Light and darkness: If one clearly knows that ultimate reality is neither dark nor bright, its nature is not two. Just as a bhikṣu in the attainment of cessation has neither light nor darkness, so too are all phenomena. One comprehends the equality of phenomena in this way.

– Delight in Nirvāṇa and aversion to saṃsāra: If one clearly understands that there is nothing to delight in or reject regarding Nirvāṇa and saṃsāra, then there is no duality. Why? Because one seeks liberation only when bound by saṃsāra. If there is absolutely no longer any bondage of saṃsāra, why seek Nirvāṇa and liberation? Understanding this, there is neither bondage nor liberation, neither delight in Nirvāṇa nor aversion to saṃsāra.

– Right path and wrong path: If one abides in the right path, then following the wrong path is completely absent. Because there is no such activity, there are no two characteristics of right and wrong paths. Because these two characteristics are removed, there are no two forms of awareness. Without dual awareness, one realizes and enters the Dharma gate of non-duality.

– False and true: If one contemplates the nature of ultimate truth and does not even see “truth,” how could one see “falsehood”? Why? Because this nature is not seen by the fleshly eye; only the wisdom eye sees it. Seeing in this way, with regard to all phenomena one does not see, yet it is not non-seeing.

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With the examples above, although they may all be perfect, expressing them in this way is still called “two.” If, regarding all phenomena, there is no writing, no speaking, no conceptualization, no expression, no indication; if one departs from all conceptual elaboration and completely ends discrimination, that is realization and entry into the Dharma gate of non-duality.

We could write another hundred treatises, and you could read another thousand commentaries and scriptures. You might gain profound understanding of the Dharma teachings, yet still find it difficult to realize and enter the Dharma gate of non-duality.

Why?

Because to realize and enter the Dharma gate of non-duality, there can be absolutely no discrimination based on words and language. Therefore, the words we have written are as though nothing was written. The treatises you have read are as though unread. Discursive reasoning and verbal analysis are no longer present. Only then is there realization and entry into the Dharma gate of non-duality.

Śūraṅgama (Śūraṃgama) is a Sanskrit term meaning the strongest and most steadfast among all things. Everything—mountains, rivers, land, houses, people, animals, beings born from wombs, eggs, moisture, or transformation—must be experienced through depth and stability in order to attain the essence of samādhi, the essence of the “secret cause.” When a practitioner attains the “great samādhi” of the “secret cause,” that person becomes proof of the “ultimate meaning.” When a practitioner has realized the ultimate meaning, it means that they have cultivated the six perfections and myriad Bodhisattva practices, and have attained the “great practice.” After attaining the “great practice,” one can then accomplish the ultimate and most indestructible samādhi among all phenomena. This is the “great result,” the greatest result among all results. This is the attainment known as the Great Śūraṅgama Samādhi.

What is “Temple” (Tự)? The word Tự means temple. In English, it is “Temple.” The Dalai Lama explained the meaning of the word Temple as follows:

 The mind is the temple, and the temple is the mind. The temple resides within the mind, and within the mind there is a temple. So what is the Śūraṅgama Temple? It is the true mind, which cannot be seen. The heart located within your chest, which you can see, is merely a physical organ whose function is to sustain your life. It is not the true mind. That physical heart certainly cannot lead you to genuine understanding. If the heart in your chest were the true mind, then it should accompany you when you die. Yet after death, your body remains and the heart still lies within it. Therefore, that fleshly heart is not the true mind.

The temples that you visit on pilgrimage are buildings that shelter you from the sun and rain so that you may practice cultivation. They are like your physical heart; their function is to help sustain your life. Such temples require maintenance and care. They are not like the Śūraṅgama Temple, which is indestructible, unborn, and undying. The Śūraṅgama Temple is the true mind, and your true mind is precisely your Buddha-nature. “Then where is the Buddha-nature?”

The Buddha-nature is neither inside, nor outside, nor in between. The scripture explains this principle in great detail. It also explains the “Ten Revelations of the Seeing Nature,” which is the true mind. This is the third reason why the Buddha proclaimed this sutra: to clearly reveal to sentient beings the Ever-Abiding True Mind and the Pure, Bright Essence of

“Nature” refers to essence-nature; the meaning of these two lines is quite profound. “Realm” refers to the six external sense objects; internally there are the six sense faculties and the six consciousnesses. All of these belong to the realm. When our six faculties come into contact with the six sense objects, if you can perceive the nature of that realm, that is excellent.

“How do we ‘abandon consciousness and use the faculties’?” This is a definite principle. How can one see the nature of form? Use the nature of seeing to see the nature of form, use the nature of hearing to hear the nature of sound. These are no longer called the six sense objects, but the six natures. In Chan Buddhism, “illuminating the mind and seeing one’s nature” refers to this state. Illuminating the mind means having a sincere mind, that is, a single-minded state.

You must understand: one-pointed mind is illumination; dual-mindedness is ignorance, delusion, and lack of clarity. One-pointed mind is illumination; therefore, when one-pointed mind perceives external form, it will perceive the nature of form, not the form-as-dust. What is “form-as-dust”? “Dust” means defilement; nature is undefiled. When you use one-pointed mind to hear, you will hear the nature of sound, not sound-as-dust. As long as you can use one-pointed mind, the six sense objects transform into the six natures, and the six natures are one-pointed mind. Therefore, it is called illuminating the mind and seeing one’s nature; “bringing forth manifest activity” is seeing one’s nature. Seeing one’s nature is precisely “nourishing me with the milk of Dharma.”

“Returning to one-pointed mind”: originally, one subtle, luminous essence gives rise to six kinds of harmonious combinations; now we reverse the six harmonious combinations and return to the one subtle, luminous essence.

These are quotations from the Śūraṅgama Sūtra. “One subtle luminosity” is one’s own one-pointed mind; the “six harmonious combinations” are the six sense faculties. From your true mind arise six different functions through the six sense faculties: in the eyes it is seeing, in the ears it is hearing, in the nose it is smelling, in the tongue it is tasting; in reality, they are all functions of one mind. If you do not understand this meaning, we can give an analogy to make it easier to understand. For example, electricity coming from a power plant is one and the same, yet electricity in a lamp produces light. The lamp is a device that manifests light as its function. In a recorder, electricity allows it to record our sound. In an electric heater, it produces heat. According to different devices, electricity manifests different functions. Although the functions differ, it is all the same current of electricity—you cannot say that the electricity producing light and the electricity in the recorder are two different things, not one! That is impossible.

The functions of our six sense faculties are truly one, not two; it is the true mind. Our eyes are like lamps, our ears are like recorders, and electricity manifests its function in those places. Therefore it is said: “originally relying on one subtle luminosity, it divides into six harmonious combinations.” Within the six sense faculties arise six different functions; although they are different in function, one must understand that they are entirely one mind.

“Now reversing the six harmonious combinations, returning to one subtle luminosity”: now we turn back and unify the minds of the six faculties into one. A “sincere mind” then appears. One mind disperses into the six faculties; this is separation. Now they are returned to unity, expressing utmost sincerity and reverence—this is the meaning of “returning to one mind.”

In the Śūraṅgama Mantra, this is the first verse of the Fourth Assembly, the Vajra Treasury of Philosophical Assimilation.

“Bà già phạm” means Tathāgata. In this mantra phrase there are two characters “Đát”; the first is pronounced “đãn,” the second “đáp.”
“Tát” means “empty.”
“Bác” means “non-empty.”
“Đát Ra” means “treasury nature.”

This phrase “Bà già phạm tát đát đa bác đát ra” encompasses the Empty Tathāgata Treasury, the Non-Empty Tathāgata Treasury, and the Treasury that is neither empty nor non-empty. What is called the Empty Tathāgata Treasury? It means that all things are empty. The Non-Empty Tathāgata Treasury means existence. The Treasury that is neither empty nor non-empty means the Middle Way; it neither falls into emptiness nor clings to existence, but is the ultimate meaning of the Middle Way.

“The Empty Tathāgata Treasury is wondrous beyond measure”: the wondrous meaning within the Empty Tathāgata Treasury is boundless and inexhaustible; there is no way to fully express it.

“The Non-Empty Treasury nature transcends the work of transformation”: the nature of the Non-Empty Tathāgata Treasury surpasses the inconceivable functions of creation and transformation.

“The Treasury that is neither empty nor non-empty is beyond words”: the ultimate meaning of the Middle Way is beyond speech; there is nothing that can be said about it.

“The ultimate meaning of the Middle Way is perfectly inclusive and harmonious”: this is the ultimate destination of the Middle Way’s complete meaning. In summary, this is the great dhāraṇī, the spiritually efficacious text that is perfectly integrated and unobstructed. If one continually recites this mantra, one will illuminate the mind, see one’s true nature, subdue celestial demons, and restrain heterodox paths—depending on whether one can truly apply it.

Within the Tathāgata Treasury, even the Six Pāramitās are empty. Here we are discussing the emptiness of the Tathāgata Treasury. To describe its emptiness, the word “empty” must be used, but this is not complete negation. Something still exists within it: the fundamentally wondrous and perfectly complete mind. Yet that mind is not called by that name. Thus the Empty Tathāgata Treasury has already been described.

“And so on” refers to the levels of enlightenment, from the Six Pāramitās to the Ten Abodes, Ten Faiths, Ten Practices, Ten Dedications, and Ten Grounds; even Buddhahood itself is included within the Empty Tathāgata Treasury. From the stages of Bodhisattvas to the fruition of Buddhahood requires immense time and countless practices, yet all of it is empty; even Buddhahood is empty.

“Not the Tathāgata.” Even the title Tathāgata is empty. “Not an Arhat, not Right and Universal Knowledge.” Even the titles Worthy of Offerings and Right and Universal Knowledge are empty. Right Knowledge means knowing that the mind encompasses all dharmas. Knowing that all dharmas are only mind is Universal Knowledge. Right Knowledge is true wisdom that clearly reveals the principle. Universal Knowledge is expedient wisdom that illuminates phenomena. “Not the Great Nirvāṇa.” Even the notion of non-arising and non-ceasing is empty.

“There is no permanence, bliss, self, or purity.” “Permanence” means unmoving and unchanging. “Bliss” means being filled with the joy of the wondrous Dharma. “Self” means attaining the true self. “Purity” is the intrinsic characteristic of Nirvāṇa. These names, too, do not exist. It is entirely empty.

You may ask, then, what exists within the Tathāgata Treasury? I have already told you that all dharmas still exist there. If you ask what does not exist there, then nothing exists there. Everything arises from mind. The Tathāgata Treasury is empty, non-empty, empty and non-empty. Its subtle wonder is inexhaustible. You may say that all dharmas exist, then say that all dharmas are empty, and then say that all dharmas are both empty and non-empty. Only after a long period of deeply entering the Buddhadharma can one understand this. This is precisely the Empty Tathāgata Treasury. Therefore it is neither worldly nor transcendental dharmas. The Tathāgata Treasury is empty. Within it there is no dharma.

The Tathāgata Treasury is the fundamentally wondrous and perfectly complete mind. It is not your discriminating consciousness, nor is it mere emptiness. It is earth, water, fire, and wind. It is eye, ear, nose, tongue, body, and mind. It is form, sound, smell, taste, touch, and dharmas. It is the realm of visual consciousness all the way through to the realm of mental consciousness. Therefore the Empty Tathāgata Treasury is also the Non-Empty Tathāgata Treasury; the Tathāgata Treasury is not empty at all. Thus, within the Tathāgata Treasury, emptiness and non-emptiness are originally one; it is the primordial luminous and wondrous mind. It is the Five Aggregates, the Six Entrances, the Twelve Sense Bases, and the Eighteen Realms.

Previously, the Empty Tathāgata Treasury was explained. Now the Non-Empty Tathāgata Treasury is being discussed. If the Tathāgata Treasury is originally empty, why is it now called non-empty? Once it is empty, how can it also be non-empty? If the Tathāgata Treasury were merely empty, or if everything were simply contained within it, there would be nothing wondrous about it. But because wondrous existence arises from true emptiness, and true emptiness emerges from wondrous existence, the Tathāgata Treasury, though originally empty, gives rise to wondrous existence. Therefore the Five Aggregates, Six Entrances, Twelve Sense Bases, Eighteen Realms, Four Noble Truths, Twelve Links of Dependent Origination, and so forth—none of them are absent. They can be both empty and non-empty because they are indeterminate dharmas.

If you have not yet understood the meaning of the Tathāgata Treasury Nature, it is because you are attached to dharmas; in that case, you are one who clings to dharmas. If you are bound by dharmas, it is the same as not understanding them. Originally you were attached to a self, but after studying Buddhadharma you become attached to dharmas. Therefore, in Buddhism, one should not carry any attachment whatsoever. If you are attached to nothing, the non-empty is the empty. If you still cling, then emptiness becomes existence.

Apart from the meanings of “is,” apart from “exists,” and apart from “is not,” “does not exist.” It is neither existent nor nonexistent. This is true emptiness and wondrous existence. Therefore, the principle of the Tathāgata Treasury is that it is empty yet non-empty; it transcends both emptiness and non-emptiness, yet is not separate from emptiness and non-emptiness.

In the Śūraṅgama assembly, among the six faculties, the Buddha singled out the eye faculty. At the beginning of the Śūraṅgama Sutra there is a very long passage known as the “Ten Revelations of Seeing.” “Seeing” here is not visual consciousness, nor is it the “five-associated mental consciousnesses” that arise simultaneously with visual consciousness. It is not those. Once visual consciousness and the associated mental consciousnesses are left behind, what remains is the seeing-nature. The seeing-nature is the true nature. In the eyes it is called the nature of seeing; in the ears, the nature of hearing; in the nose, the nature of smelling. It is one nature, not two. If one can truly discover this, one attains the unsurpassed Way.

For this reason, Buddhism is called an “inner study.” One must turn inward, reflect the light back upon oneself, and not follow external circumstances. If one follows external circumstances, one will never attain the true reality. The Buddha teaches us to cultivate through this method.

“To observe, investigate, and examine thoroughly”: “Observe” means to comprehend with the mind; when the mind understands clearly, that is “observation.” The three words “observe,” “investigate,” and “examine” all mean “to understand clearly.” This clarity comes from direct realization, not from research, thinking, or reasoning. The moment one uses those methods—research, thinking, reasoning—one goes astray and falls into the realm of discriminating consciousness.

“To trace it to its root source” means to pursue it to the utmost and penetrate its deepest depths. Consider this: are we able to accomplish these three phrases—“turn the thought back and observe, investigate and examine thoroughly, trace it to its root source”? Why can we not do so? To speak frankly, our minds are too coarse. Here, a very subtle mind is required. What is a subtle mind? It is a mind in concentration, a pure mind. Therefore, we understand that the One Mind at the level of Principle comes after the One Mind at the level of Phenomena. If afflictions are not severed, there is no way to accomplish this practice. As long as we still have notions of right and wrong, self and others, greed, anger, ignorance, arrogance, worries, gains and losses, there is no way to carry out this work. Only someone whose mind is extremely pure can do so.

“To investigate to the utmost”: investigation and realization are the work of concentration. Concentration is not “dead concentration”—rigid, lifeless, and inflexible. If it were dead concentration, there would be no contemplation within it. True concentration contains contemplation, as mentioned earlier: “turn the thought back and observe it.” In the Tiantai teaching this is called “cessation and contemplation practiced together.” In Chan, meditation is “stillness and reflection”: stillness is concentration, reflection is wisdom. It is “maintaining concentration and wisdom equally.” By applying this practice and deepening it sufficiently, one suddenly awakens. “Suddenly accords with one’s own original mind.” This is enlightenment. In Chan it is called “seeing one’s nature through understanding the mind”; in the doctrinal schools it is called “great and complete understanding.”

“Dharmas” are all phenomena. What is their wonder? What the eyes see is the nature of form. What the ears hear is the nature of sound. Whether one says “nature of sound” or “sound-nature,” the meaning is the same. In the Śūraṅgama Sutra, the Buddha said: “The six faculties, when in contact, are wondrous nature.” This is precisely “seeing the nature.” The eyes see the nature, the ears hear the nature, the nose smells the nature, the tongue tastes the nature, the body touches the nature. There is nothing that is not nature. Ordinarily, we use one phrase to express it: “understand the mind and see the nature.” Upon seeing the nature, one becomes a Buddha.

The Śūraṅgama Sutra says: “Arising at that very place, ceasing at that very place.” It is almost as though arising and ceasing occur simultaneously. If scientists were to study the Śūraṅgama Sutra, perhaps science would advance further and be able to verify the truths spoken of in the Buddhist scriptures. Today, we investigate in the wrong direction. We always assume that things occur in sequence and always assume that they have a beginning. Regarding the origins of the universe, life, and humanity, science constantly says they have a before and after, not realizing that they do not.

This can be understood and verified through dreams. When we dream, the dream world suddenly appears. Does that dream world arise in sequence? When one thing arises, everything arises. The moment we awaken, the dream disappears. When one thing ceases, everything ceases. It does not cease sequentially, nor does it arise sequentially. The phenomena of the entire universe are the same. This reveals the meaning of the “indestructible seal of mind.” Both the subject and the object are indestructible. The phenomena that appear are merely “continuity appearances.” Phenomena continuously appear and disappear, yet if one searches for true arising and ceasing, they cannot be found. Entering this state is called “attaining the Patience of the Unborn Dharma.”

“Unborn” means that all dharmas truly have no arising and no ceasing. If there is no arising and no ceasing, that is the unborn. If there is no arising, there is no extinction. “Dharmas” refers to all phenomena. “Patience” means acceptance. When one has seen this reality and accepts the Buddha’s teaching that “all dharmas are neither born nor destroyed,” this is called “attaining the Patience of the Unborn Dharma.” The truth that all dharmas are unborn and undying is the meaning of the “indestructible seal of mind.”

Most people in the world think that love between men and women is true happiness, or having lot of money will make life feel more comfortable. But that comfort comes at a great price. That comfort is not the eternal relaxation or complete self-liberation. Because after you have a good night’s sleep, you still have to get up early to go to work and make money.

So the things that enjoy should be called pleasure, not the true self happiness. For practioners, they also use neccessary things like water and clothes. But using doesn’t mean being attach to things. Letting go means not being attached to anything, and not being attached doesn’t mean they will not touch those things. Everything can be used, because everything is not being attached in advance, so this is type of using is called the proper way of using. In the sutra sometime refering as ‘tam muoi’. In Sanskrit, it means ‘enjoy the righteous way’

If you can see through, let go, your life will be full of leisure, relaxation and comfort. In the sutra this feeling is called total self liberation. The life of liberation is the life of true happiness. Every actions in life must be seen through; seeing through it means having the clear understanding of the universe. In the Sutra, enlightenment is thorough, thoroughly understood then taking action. Bodhisattva action through the clear insight. After deeply viewing the world, it is almost impossible not to let go. Why so? Because you will see the great self-liberation, leisurel, relaxation and total comfort.

You see the first sentence in the Heart Sutra: ‘The Bodhisattva Avalokiteshvara’, the word ‘Avalokiteshvara’ here is ‘see through’, the Avalokiteshvara is wisdom, the true wisdom. Seeing the truth of the universe so clearly and transparent. Letting go means not being attached to things. What are the main differents between the true liberation and the pleasure of our daily enjoyment? On the outside, they are exactly the same. You wear clothes. Buddha and Bodhisattva also wear clothes. You eat rice, they also eat rice, what’s the difference?

But inside there are difference. You wear clothes, eat rice with attachments. They wear clothes and eat rice without attachments. so when they wore old robes, eat rice, they are still happy. When you wear clothes, eating food such as old clothes, food is not good or lacking one dish, you will not be satisfied. Why are you not comfortable? Because you cannot let go? I don’t see through! So you cannot be completely free from attachments.

So how to achieve great self control? First of all, you have to see through so you can easily let go. After letting go, you shouldn’t complain. When faced with people or material things, you have to go with the flow instead of complaining. If you complain, your pure mind is completely lost. During that bad thought, you will create disturbing emotions, negative thoughts, your sincere mind is completely obscured, unable to manifest itself.

If a practitioner every day in his mind constantly thinking, preoccupy, looking for ways to generate money to build a temple, to help others, then he will be so tired. Libertion is no longer there! Peace of mind is no longer exist! Where does this suffering come from? Your own fate alone! No one who brings suffering to you, all created by you, must understand this morality. Building temples, molding Buddha statues are good things to do, but must depend on the wills of sentient beings. If you are predestined, that will increase your greed, hatred, ignorance, arrogance, discriminating growth because of your attachments.

In the Diamond Sutta: When Avalokiteshvara Bodhisattva was practicing the profound prajna paramita, he illuminated the five skandhas and saw that they are all empty, and he crossed beyond all suffering and difficulty.

• Avalokita means see through
• Ishivara mean the one that has self liberation
• Bodhisattva was practicing means intensive practice, helping sentient beings
• Prajna paramita means
          Gving is letting go of greed.
          Uphold the precepts is letting go of evil thoughts.
          Patience is letting go of the mind of anger and envy
          Diligent is letting go of the entertainment, idleness.
          Meditation is letting go confusion and uncertainty
          Wisdom paramita is seeing through, transparent and clear
• Illuminated and saw means seeing through all the times: the past, the present and the future
• Five skandhas are all empty means the world is full of impermanence and suffering
• Crossed beyond all suffering and difficulty means to free from suffering and acheived self liberation

So to practice is to see through and let go. When letting go,you will attain self liberation in daily life. Using sincere mind, purity, equality, awareness, compassion, you can help others depending on the predestined beings. When not helping others, you can practice meditation, mantra, recite the Buddha name or printing sutra books. Through the teachings of the Buddha, you will deeply understand, see through this impermanent, tragic world. Letting go of bad habits such as greed and hatred. Living with the mind that is abiding, clear and peaceful. When you attain self liberation, you no longer have the ego, then it will be easier helping other beings. Pure Land True Self Liberation. It is also the practice of practicing the Diamond Sutra, to live with the ‘Forever Peaceful Self Liberation”

Universe is the name that we use to describe the collection of all the things that exist in time and space.

“Time” means the time span in the instantaneous past, the present and the future.

”Space” means the empty space between galaxies. Because if the gravitation pull, there are some limit on distance, direction and shape.

How the universe was created? In general, the universe goes thru the stages of creation and destruction, this is the law of nature. The life expectancy of the universe is divided into four stages: Creation, Sustainment, Destruction, Emptiness.

Each stage also consist of twenty cycles. Thus our universe must undergo 80 cycles (4 × 20 = 80).

In the Shurangama Sutra, it stated that: at the beginning, in the period of “Creation” stage, the great universe empty space was consist of Hydrogen & Helium. When Hydrogen collide with  Oxygen, Water was first created in the beginning. As the wind blew, the sun heated up, big mountain slowly formed. At that earlier time, only plants were born, then there were animals to live, and people could survive. Over many years, town was born, then culture and people formed and shaped the nation. During this period of time is called the stage of “Creation”. Our planet earth, and the people were happy, there was no greed, no selfishness, and all humanity was merciful and lived carefree.

In the second stage: the “Sustainment” stage, people gradually developed greed, hatred, and ignorance, giving rise to bad behavior. Murder, theft, adultery, lying, drinking, evils acts. Those people go mad, do ten evil things (refer to ten things not to do in ten commandments). Heaven started not to rain, tree doesn’t yield crops and fruits, causes hunger and thirst. People start to eat roots or tree shoots. Because there’s no food left to eat, the plague arose. Due to starvation and pestilence, the world leads to a military crisis. Rebellion recorded in history, all due to these causes.

This tragedy is related closely to each other. Because the national leader are greedy and wants to invade the territory of another country, so wars arise. Like World War I, World War II, the causes are not outside greed. During war, people do not know where to live. Because of the military conflict, the nations falls into hunger and thirst. Because of hunger and thirst, which produces pestilence. Within this Sustainment stage,  there are cycles or mini stages of Creation, Sustainment, Destruction, Emptiness.

When the Sustainment stage has passed, then the stage of  “Destruction”.  Our Milky Way will gradually destroy.

Over another twenty cycles, our solar system will explode, like “Super Nova”. The planets within our solar system will exploded, crumbled, completely destroyed into dust during the stage of “Emptiness”. Every galaxies, it takes such a long time. To calculated in term of years, the total time of the four stages (Creation, Sustainment, Destruction and Emptiness) is how many years?

Currently we are living in the stage of “Sustainment“. In each stage, there are 20 life cycles. At the present time, we are in the 9th in that 20 cycles. For example, if this galaxy must undergo 80 cycles or 80 years of life, now this galaxy is 29 years old.

To make it easy to understand, we will use the life or the age of normal people to calculate the number. Currently people living in countries without a war live to 75-85 years old. Some living in some part of Middle East are deprived during the war. Those unfortunate individuals lived an average of 35-40 years old. If calculated worldwide, the average human life is around 70 years.

Every 100 years, the human life is reduced by 1 year. After 6000 years, or about 8019, the average human life is only 10 years old. At that time the number of people living on earth will be very small. Only a few people live in one city. At that time, people fells very lonely and isolated, so people start looking for others in nearby cities to make friends. At that time people began to change from selfishness into compassion for each other. At that time, human life span begin to increase. Every 100 years, the human life age increases by one year. Until the average life expectancy of humans is 84000 years.

For every human age that rises to 84,000 years and returns to age 10, that time frame is one small life cycle. So one cycle is about:

   ((84000 – 10) * 100) + ((84000 -10) * 100) = 16,798,000 years

Every 1000 cycle is a small cycle: 16798000 * 1000 = 16.798 million years

For every 1,000 small cycle, it is called one medium cycle: 16,798,000,000 * 10 = 16,798,000,000,000 years

Every 1,000 medium cycle is a great cycle: 16,798,000,000,000 * 10 = 16,798,000,000,000,000 years

In 4 stages: Creation, Sustainment, Destruction, Emptiness.. Each stage is divided into 20 small stages. So each stage is:

  16,798,000,000,000,000 / 80 = 209,975,000,000,000 years

Currently we are living in the 9th stage in the stage of “Sustainment” or the 29th stage. If calculated, the age of the our Milky Way is around

  209,975,000,000,000 * 29 = 3,989,525,000,000,000 years

(Note: our planet, earth, is resided within the Milky Way. The above calculation is the number of years of our Milky Way, which is a lot older than our planet earth.)

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The time of a great cycle is 16798 trillion years. The Buddha practiced and attained enlightenment in countless previous great cycles, and we are still stuck in the six reincarnation paths. So how many billion more years are we planning to reincarnate. All we have to do is to reflect back within ourselves while spend some time in meditation, we will be free from reincarnation and can live for countless lifetimes.

How old are you? Actually, you should ask: How many more years do you plan to live? If your doctor says that you only have 24 hours to live, what would you do? Pray to Buddha, Namo Amituofo, to reincarnation in Buddha Land. Or party your last day and let hell decide your next future life.

If we are telling you that your life span is a short as one breath. What would your last words be?

In the Shurangama Sutra, this mind is called the Supreme Mindfulness,

When the Buddha told the Shurangama Sutra, the ghosts, demons and devils with their evil minds, they were bound in five places (2 hands, 2 legs and head), because of the mighty power of Shurangama. At that time, there was a Bodhisattva, that want to free the ghost from boundaries, used his power to appear in the hell palace and advised the ghosts to bring forth the Bodhi Mind. It would free them from these boundaries.

How to bring forth the Bodhi Mind? What type of mind is the Bodhi mind?

“Bring Forth the Bodhi Mind” is a general statement. If said meticulously, it includes ten things. The ten things that are spoken here are concrete signs of bodhicitta.

First: When facing sentient beings, start with compassion, with no harming mind

Compassionate mind is the first mind. Dharma takes compassion as the root, the means as the door. All the Buddhas and Bodhisattvas have great compassion. Without a compassionate minds, it will be hard to deal with sentient beings. Therefore, it is absolutely necessary to cultivate one’s own compassionate mind. In compassion, it is vitally important for all sentient beings not having a harmful mind or not having an evil idea. If one wants to hurt another living being, then the genuine benefit to that being is destroyed, there is no longer a compassionate mind.

Second: for sentient beings, having great compassion, without urgent feelings to torment them

Do not oppress sentient beings. Don’t discriminate others, it will lead to negativity. Otherwise your compassion will no longer exists. Compassion means love and concern for others. “Love” means love and happiness, “Concern” means eliminating suffering. We should act like the Tathagata Buddhas, have mercy on all sentient beings. At all time, wherever you are, always helping the sentient beings free from their desire, be enlighten, end suffering, live a happy life! What are the suffering? Suffering in the three realms of reincarnation. Truly helping others to overcome sorrow, expand their wisdom, recite Buddha’s name for rebirth. That’s the real way to escape reincarnation in this lifetime!

Third: for the Dharma of the Buddha, live with no regret, and a mind to keep

For the Buddha’s Dharma, currently if you study the Pure Land method, the dharma consists of 5 sutras and 1 commentary. You must follow those practices and meditate. Despite encountering any accident, even loss of life, you should have no regrets. We still decided not to turn back, not to reform, and remain so steadily in our faith, to firmly keep this discipline. For helping others, show them that these practice are also recommended, encouraged, self-propelled. Teach others to live with the Dharma.

Four: for all dharma, arises mind of forbearance, not embracing attachment

The third mind in the above section is for your choice of practice, just as you practice in the Pure Land method, you believe in that method and the decision does not change. But for the classmates who are not in the same department, that is, those who do not follow the same discipline, not the same sect. You have to be respectful, not talking bad about their practices. Therefore, must “arises the mind of patience”. Arise is to arise to win. Forbearance is acknowledging, accepting, agreeing. Their discipline is also the supreme method, not embracing attachment. Don’t think that your practice is number one, their methods are number two. If you are vindictive, and think others are not equal to you, then you are “praising yourself, criticizing others”.

Five: is not to be greedy, respectful, keeping the mind pure

Living without greed is one of the greatest dharma that Buddha has taught us. As soon as we infested with greed, everything will be ruined immediately. Greed can bring infinite boundless errors. Live without greed. Because of that, a practitioner lives his life as simple as possible. A simple life without any attachment to this world, the mind of separation often arises. It is good for the free mind to flourish. If we live with greed and when Amitabha Buddha comes to pick you up, it will be hard for you to give up attachment. Here, the dharma teaches you to let go of the attachment. These attachment are  very troublesome! Also do not take up on appraisal, respect for the attachment. Have to give up desire of gifts acceptance, although others are very reverent, very respectful. If you can get rid of greed, reverence, respect, and fidelity in keeping the mind pure, with happy thought” or the pleasure of peaceful, it is called “the happy dharma”.

Six: Praying to the Buddha, at all time, the mind will not forget

That is the point. The direction of your chanting meditation, at all time, every seconds is still the same. What is your goal? To become a Buddha. “Buddha” is the perfect enlightenment or anuttarasamyaksambodhi. Why do you study Buddhism? Because of that, to become a Buddha, nothing else. When you reach the first stage, that is the level of Arhatship. When you reach the second stage, that is the level of Bodhisattva. When you reach the final stage, that is the level of Buddha. That is your goal, our direction is straight ahead, no other wrong ways. To reincarnate in the Pure Land is also that reason. In this world, there are too many obstacle, it is hard to meditate, not easy to reach enlightenment. You should head to the Pure Land to change your mediation environment. That should be your goal.

Seven: for sentient beings, be respectful, have no inferior minds

What attitude do we use to treat others, to treat all beings? Not to discriminate, the mind must be pure and practice equality.

“Respect”: To all sentient being, pay respect, there is no “inferior mind” or look down others being. “Inferior mind” is contemptuous.

Respect is to respect what? Respect is a virtue. As you can see the ten vows of the Universal Worthy Bodhisattva, his first vow is to pay respect to all of the Buddha. Respect to the Buddha is to respect to all beings as a whole. All of the things on this earth are created thru harmonious conditions. All animal body and our own body are created by harmonious conditions. All living things, like tree are also grown because of the right harmonious condition, good soil, warm water. All material things, table, chair, sofa are created by that way. That is why, when we face others being, animals, face with situation, we pay respect and be respectful. That is the way of study Buddhism.

That mind is the Boddhi mind, the mind of enlightenment. To be enlighten, we must be respectful. If you can’t do that, then you are still upside down, unable to open your mind. The open mind must be respectful to others.

Eight: not attached to the argument, being determined in Bodhi Mind

“Argument” is the study of of Opinion, an worldly speech. Here, the dharma teach us not to “attach”, that doesn’t mean we cannot face and near these study, nor read those book. It means that we should not attached to these studies. If you attach to it, we will slowly develop the love for it. That’s troublesome. Don’t fascinated with it, use it only when needed. If the mind fascinates, takes up attachment, then it is called “bad grace”, and that lead to corruption. Dependent conditions are good because it depends on your merit.

“With the Bodhi mind”, Bodhi is enlightened, doesn’t attach to it! “First” is fascinated, greed at first sight is bad fascination . Do not be fascinated! Enlightenment is not delusion, that is “the mind of determination”.

Nine: planting healthy bases, pure mind without impurities

“Healthy bases” according to the worldly law consists of three things: no greed, no anger, no ignorance, that is called three good roots. All good laws in this earth comes from these there, so called “three good base”. The dharma beyond this world, we often call it the good root of the Bodhisattva. The good roots of a Bodhisattva include only one thing: Diligent effort. You must definitely remember the word “diligence”. Diligence is the most studiousness without interference. We learn the Buddha, practice Pure Land method, with the five sutra and one commentary book, we recite and remember. To benefit other, we share the dharma, that is called is diligent.

“pure mind without impurities” is not combining other methods in your daily meditation. That’s disorder, not diligent. That is why, diligent is the good foundation of a Bodhisattva, so it is certain for us to follow inorder to achieve. This shows entering deep into just one method of practice is very important, be good in just one method is diligent.

Ten: Like other Buddha, leave material things, be mindful

This last sentence is to reach the final stage of enlightenment. At this stage, you must free from attachment, even the image of the Buddha, then your mind is free and clear. When you are able to empty your mind, then you can acheive the free clear mind without disruption. If you cannot do that, and can only fulfill the above 9 minds, then you can only attain the single mind without disruption. In the Diamond sutra:

“All materials in this world are just the illusion”

All physical material things in the Pure Land are also just the illusion, so don’t attach to them.

“Material should be discharge, let alone the non-material things”

The word “discharge” means giving up the idea of ​​attachment, giving up the attachment. Don’t say we have to give up all physical things, even the Bodhisattva Bodhisattva still wear the monk rope. To discharge is to say the mind doesn’t attach to the physical beauty of things, there is no attachment to the physical object.

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Now that you have understood the meaning of “Bodhi mind”, please bring forth the Bodhi mind, because Bodhi mind is the first step on your Bodhisattva path. In the Flower Adornment Sutra, the chapter Transcending the World, when the the youth Good Wealth went to see 53 Bodhisattvas, the first sentence he said was,

“Sagely One, I have already brought forth the resolve for anuttarasamyaksambodhi. I seek the Bodhisattva conduct. I heard that the Sagely One is skilled at providing instructions on the Way of all Bodhisattvas. I hope you will tell me how a Bodhisattva studies the Bodhisattva conduct and how he cultivates the Bodhisattva Way.”

That shows us, if you want to practice Bodhisattva way, the first task is to bring forth the Bodhi mind. For us, because of  hundred thousand virtue means, we bring forth the Boddhi Mind. Bodhisattva conduct all possible places, because we want to see the Actuality of the dharma. With the Bodhisattva mind, we enters into all realms, for the pure realms of the Buddhas. Helping all of the Buddha, until eradicating the negativity of the air of all sentient beings, then our vows will be fulfilled. That is the method of not giving up bodhicitta, is also a not giving up conduct, in one of the Ten Bodhisattva Conducts.

When the Buddha was born, the Buddha took the first seven steps. After he walked the seventh step, he pointed his hand to the sky and said:

“Heaven above Heaven below, I alone am the world honored one”

Today’s article we will discuss the meaning of the above sentence and the meaning of the first seven steps.

1 – “Heaven above Heaven below, I alone am the world honored one”

All beings reincarnate in 6 realms. As for those who attained enlightenment, they escaped to the first six realms of reincarnation and settled in the remaining four realms. 6 realms + 4 realms = 10 realms. The ten realms are the following realms: Buddha, Bodhisattva, Pratyekabuddhas, Hearers, Heaven, Asura , Human, Animal, Hungry Ghost and Hell realms

“Heaven above” – The Buddha raised his right hand to heaven which means that all beings live above the human realm. The six realms above the human realm are the Buddha, Bodhisattva, Pratyekabuddhas, Hearers, Heaven, Asura realms.

“Heaven below” – The Buddha’s left arm pointing down to the earth means that all beings live in the lower part of the heaven realm. Four realms lie beneath are the human, animal, hungry ghost and hell realms.

“I alone am” – translation is only me. The word “only me” has many meanings, depending on your point of view.

– For those in the six reincarnations, the word “I alone” translates as “only me”. Beings are full of greed and hatred, Everything, you wants to reserve only for you. You take self-esteem very seriously. Throughout the day, you are constantly cuddling and decorating your stinky body. “I alone” means only me, no one else.

– For Pratyekabuddhas and Hearers, they have cultivated, reached enlightenment and can transform into another body when they are old. They no longer need to cling to their body. For those in these two realms, the “I alone” has become “No one”. The “I” has became null.

– As for those cultivate according to Mahayana, the Bodhisattva realm. They don’t care about self-esteem. There is no I, they only live with the mind. They live with a true mind. For these cultivators, the word “self” means that only the mind because the true mind that doesn’t arise or have cessation.

“world honored one” – means the most precious one

If you live your life with high ego, greed without boundary,  The “I alone am the world honored one” phrase will turn you upside down, you start to think only you is important, no one else in this world will be more important than you. No one else, therefore I deserve everything: money, beauty, wealth.

If you practice according to the Hinayana, the self has become null. So “myself” doesn’t exist. And “I alone am” does not belong to “world honored one. So you will assume that there is nothing in this world is precious. Those people will not understand within the null, there is not null. In the selflessness there is a true self.

“Heaven above Heaven below, I alone am the world honored one” means that all beings in the ten realms have a mind that either arising or cessation, the Buddha’s mind. And that Buddha mind is the most precious thing in this world. All ten directions of the universe, all Buddha are the same, all equal. Not to say only Buddha is unique, total authoritarian. Anyone can become a Buddha. Not only Shakyamuni is the Buddha, but all other sentient beings can become a Buddha. Currently, it is not only Buddha who has the Buddha wisdom. And all sentient beings have Buddha’s knowledge. Because the sentient beings are not transparent to this knowledge, and unable to access this knowledge. Because Buddha wanted to teach all sentient beings the hidden wisdom, he had reincarnated in this world.

Buddha spoke out because he wanted to make sentient beings realize the Buddha’s wisdom. Speaking of reason, your rational suddenly become transparent, but it is not enough. The mind must also be enlightened. If the mind is not yet enlightened, and just only listen to the dharma, the mind cannot fully open the truth wisdom. Buddha wants to make all sentient beings enlightened with the Buddha’s knowledge that they already have, so he reborn in this life time. The Buddha wants sentient beings to understand that everyone has the Buddha nature, but not yet attained enlightenment, so the Buddha wants all sentient to see the Buddha’s wisdom. To enter is to reach enlightenment, to enter the Buddha’s realm. So the Buddha purposes is to help all sentient beings to open, see, understand the dharma and enter the knowledge of the Buddha. Once sentient being is no longer in the cycle of birth and death, then his tasks is completed. When it is done, there is nothing to do. So when the Buddha finished explaining this truth, then he enters into Nirvana.

Buddha only used one method of teaching, teaching the “Actuality”. All of the Buddhas in the ten direction of the universe also used the same method of teaching. To help being, they speak the dharma, not using the big or small vehicle. Two or three different type of vehicles (these are Hinayana, Mahayana, Pratyekabuddhas or Hearer vehicles). All of those vehicles are just the method that guide them into seeing the “Actuality” of the world. Then what kind of vehicle is that type? It is the only vehicle, the vehicle to Buddhahood.

2. “Walking seven steps” – means Buddha took his first seven steps. All of the Bodhisattva living in the Tushita Heaven, when they reincarnated on this earth to become the next Buddha, they all took the first seven steps after birth. In the future, Maitreya Bodhisattva will also take his first seven steps after birth. Why all of the next Buddha do perform these steps?

In the Flower Adornment Sutra, chapter Transcending the World, Universal Worthy Bodhisattva answered the questions from Universal Wisdom Bodhisattva about the Actually that last forever, the final stage of reaching Equal and Wonderful Enlightenment. In one of those questions, there is one specific question about the seven steps. Universal Wisdom Bodhisattva asked:

Sutra: “Why taking the seven steps?”

Commentary: Why do future Buddha take the seven steps after birth?

Universal Worthy Bodhisattva answered:

Sutra: “Disciples of the Buddha! Maha Bodhisattva took seven steps because of these ten things. What are the ten things? They are: “

Commentary: Disciples of the Buddha, all of the great Bodhisattva, because of the ten things, took the first seven steps after birth. With right hand pointing finger to the sky and the left hand finger pointing to the ground, the Buddha spoke: “Heaven above Heaven below, I alone am the world honored one”. To show the scene of the birth of the great Bodhisattva. What are the ten things? They are:

Sutra: “1. To show the Bodhisattva strength, they walk seven steps.”

Commentary: To show the world the strength and the power of the great Bodhisattva, they walked seven steps right after birth.

Sutra: “2. To show the seven wealth, they walk seven steps.”

Commentary: To show the world the seven heavenly wealth, they walked seven steps right after birth. The seven wealth are:

1. Faith wealth
2. Diligence wealth
3. Discipline wealth
4. Ashamed wealth
5. Dharma wealth
6. Give wealth
7. Concentration wealth

Sutra: “3. To fulfill the earth god wishes, they walk seven steps.”

Commentary: To fulfill the wishes from the god of the land, they walked seven steps right after birth.

Sutra: “4. To show the ability to escape the three heavenly realms, they walk seven steps.”

Commentary: To show that they can escape the three heaven realms: The desire realm,  the form realm and the formless realm. They walked seven steps right after birth.

Sutra: “5. To show the supreme power of the Bodhisattva, beyond the king elephants, the king buffalo, the king lion ,they walk seven steps.”

Commentary: To show the strength the power of the great Bodhisattva, more powerful than the strength of the elephant’s king, the buffalo’s king, the lion’s king. They walked seven steps right after birth.

Sutra: “6.  To show the body and mind as clear as diamond, they walk seven steps.”

Commentary: To show that they have the body and the mind as sharp, shine and clear as the diamond. They walked seven steps right after birth.

Sutra: “7. To give the sentinel being the will power, they walk seven steps.”

Commentary: To give all of the sentinel being the will and the power, they walked seven steps right after birth.

Sutra: “8. To show the seven bodhi , they walk seven steps.”

Commentary: To show the seven parts of Bodhi: enlightened, diligent, happy, except, discharged, reciting and sensing part, they walked seven steps right after birth.

Sutra: “9. To show the true nature without the need of others, they walk seven steps.”

Commentary: To show the truth dharma, your true Buddha nature, coming from within yourself and not from learning from others, they walked seven steps right after birth.

Sutra: “10. To show the perfect world incomparable to others, they walk seven steps.”

Commentary: To show that this world can be the best place to cultivate that no other place can compete, they walked seven steps right after birth.

Sutra: “That are the ten things. Discipline of the Buddha! The Bodhisattva want to teach others, that is why they show the seven steps.”

Commentary: That are the ten things. Discipline of the Buddha! The great Bodhisattva wants to teach all of us the true dharma, the actuality. That is why the have perform the scene of taking the seven steps right after birth.

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Dharma is the Buddha Dharma also called the Wonderful Dharma. “Wonderful Dharma” means magical, miraculous that cannot measure.

Flowers are Lotus flowers as using the lotus flowers as example. It means using the wonderful dharma to govern the flowers, as a subject for this samadhi.

Samadhi means unmovable or total concentration

Samadhi of the Dharma Flower is one of the samadhi in the Lotus Flower Sutra. This samadhi uses the Samadhi of the Dharma Flower as the name. Wonderful Dharma is a dharma, Lotus Flower is an example. This samadhi is very profound, it is not easy for us to understand, so Buddha use flowers as example, so this samadhi takes the dharma and lotus to give it a name.

Flowers have many different types. There are “wild flowers without fruit”,  flowers that doesn’t bear fruit. For example: those who let go of the truth, lie, just say without actually do it. They are also the examples of pagan . Because of the left-wing views, the facade seems to be very divine, they also use spiritual practice, cultivate all kinds of austerities, but without real results, ultimately not successful. Just like the wildflowers with no fruit.

And there are the “flower bear lot of fruits”, that is, for example, the children make offerings to their parents, to the monk, all kinds of acts of filial piety. Because of taking care their parents, they earn lot of merit. These merits, in the future, will also result in many fruits, either being born in heaven, or being born into the human realm of the rich. It is indeed a fruitful flower.

And there are the “flower bear one fruit”, it is an expression of Pratyekabuddha. Pratyekabuddha cultivates the renunciation, cultivates this practice, then enters the deep mountain forest, to attain only the fruit of the Pratyekabuddha.

And there are tree that bear the fruit then the flower”, like the first level Arhat, they witnessed the result of first level Arhat, but later they still need to continue to cultivate.

And there are tree that have the flower then the fruit”, this is the manifestation of the Bodhisattva, the Bodhisattva must first practice, later attain the Bodhisattva fruit.

However, the above-mentioned flowers cannot, for example, be miraculous, nor can they be compared to the lotus. Only the lotus can truly exemplify the dharma, because the lotus is a flower that can bear fruit at the same time, a true representation of the opening of the provisional to manifest the real.

The lotus blooming and bearing fruit simultaneously also represent the “opening of the provisional to manifest the real. The flower blooms along with the fruit. The provisional is the flower. Truth is the fruit. But, to bring truth give provisional , why is there a flower?

Flowers is used because we attached to results. All of the Flower Adornment Sutra, Shurangama and Heart Sutra were to lead to the Lotus Flower Sutra. That is why he spoke those beginning sutra. The Dharma that had spoken before is the provisional dharma,  (the means dharma), but not the true Dharma. Until the time of the Lotus Flower Sutra, the true dharma is revealed, the teaching of the truth, bringing the provisional to show or to express the most visible truth.

The flower that best represent the Samadhi of the Dharma Flower is the lotus, because when the flower blooms the lotus seed appears, to represent the opening of the provisional to manifest the real. Flower dies the lotus seeds are ripen means to leave the provisional to take the truth. Leaving the provisional behind and revealing the real dharma. The highest level dharma is the genuine dharma.

The lotus is an unique flower. It blooms and bears fruit at the same time. When the lotus blooms, the lotus seeds appear. The lotus takes root in the mud and its stem grows up through the water. The flower is neither in the mud nor the water, but blooms above the surface of the water. The root in the mud represents common people. The stem in the water represents those of the small vehicle – Hīnayāna. Common people are attached to existence; the mud is an analogy for “existence.” Those in the small vehicle are attached to emptiness; the stem in the water represents emptiness. The lotus flower, which blooms above the water, represents the transcendence of emptiness and existence and represents the Absolute Principle of the Middle Way in which there is neither falling into emptiness nor going to the extreme of existence. Emptiness and existence are the two “extremes.” To be unattached to either of the two extremes is the Absolute Principle of the Middle Way.

Why do we say that the lotus flower represents the Absolute Principle of the Middle Way, the Great Teaching, Perfect and Complete? We say this because the lotus flower’s blooming and bearing fruit simultaneously represent the non-duality of cause and effect. As the cause is thus, thus is the effect. If the cause planted is one of Buddhahood, the effect will be one of Buddhahood. The lotus blooming and bearing fruit simultaneously also represent the “opening of the provisional to manifest the real. The blooming of the lotus represents the “opening” of the provisional dharma. The lotus seeds which are revealed when the lotus blooms represent the real Dharma. Provisional Dharma refers to expedient devices and real Dharma is the genuine, “not-false” Dharma, the Principle of the Real Mark.

If you want to practice the Samadhi of the Dharma Flower, you must understand that cause and effect are not two. The cause is the effect , the effect is the cause. Cause and effect happen at the same time, like a lotus flower. The lotus flower blooms while seeds appear, and when the flower dies the seed’s ripen. That is, the provisional and truth are not two things. The provisional is a skillful means. Truth is unspoiled truth. Because of the truth, we use the mean. Because the truth dharma, we uses the provisional methods. Open the provisional to show the truth. After done showing all the provisional, the truth prevails. Both are not separate things, provisional and truth are not two things, they are one, that is why it is called Samadhi of the Dharma Flower

Lotus flowers bloom and bear fruit and also represent “temporary opening to express the truth. The flowering of the lotus symbolizes the “opening” of the temporary dharma. The Dharma temporarily refers to the existing devices and the Dharma is the true Dharma, “not fake”, the truth of the true imprint.

Bodhisattva Avalokitesvara sometime refers as Guan Shi Yin Bodhisattva. The name means Self Awareness. Avalokitesvara also means observing the sound of the world. We all know this Bodhisattva, because this Bodhisattva is the most compassionate, like the love of the mother gives the hope to all beings. Therefore, in Asia there is a saying that: Avalokitesvara house, Amitabha gate. Bodhisattva Avalokitesvara is a great disciple of Amitabha Buddha. Amitabha is the Western Buddha in the Land of Ultimate Bliss. On his left is Bodhisattva Avalokitesvara, His right is the Great Strength Bodhisattva. They are the three western holy trinity. When Amitabha Buddha leave the position, the Bodhisattva Avalokitesvara replaced him as the lead dharma teacher. Then when the Bodhisattva Avalokitesvara leaves the position the Great Strength Bodhisattva took over as the lead dharma teacher.

Because Bodhisattva Avalokitesvara, often manifests into countless bodies to save the sentient beings from suffering, he has the title of Great Compassionate Bodhisattva Avalokitesvara. He uses thousands of eyes to illuminate sentient beings floating in the sea of ​​misery, and uses thousands of hands to save sentient beings from the sea of ​​misery, made them return to self peace and happiness.

The twenty-fifth chapter in the Dharma Lotus Flower Sutra is The Universal Door Of Guanshiyin Bodhisattva, which speaks of the inconceivable divine power of this Bodhisattva. The sixth chapter in the Shurangama Sutra speaks about the technique of entering samadhi through a process of hearing and reflecting.

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Illusory Daily Reflecting Diamond Samadhi

Illusory: means that the nature of consciousness is illusory. There is no certain object, like the spotted flower in the empty space. From the object arises the known. The distinction arise from the view of the objects. From our eye we see the objects. The physical object of the material arise from our organs. The material and the views can’t created by itself, like the grass leaning among each other. The view here is the view of the object. The physical appearance apears because our eyes see the object. That is why it is just the illusory. The view is also illusory

Daily: means daily cultivation

Reflecting: means cultivate through a process of hearing and reflecting until you have total control over sound.

Diamond: sometimes refer as the Prajna Paramita. It has 3 meanings: solid, bright and sharp. The physical of the diamond is solid and indestructible. The property of the diamond is clear and brightness, it can illuminate the darkness of the world. The use of the diamond is its sharpness.

Samadhi: means motionless or stable. The absence of delusions is samadhi. This is the dharma of diamond samadhi. When the practitioner cultivate this samadhi, he will be able to attain accomplishments. This is one of 25 Samadhi methods of cultivation in the Shurangama Sutra, is also the method of Bodhisattva Avalokitesvara.

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Illusory Daily Reflecting Diamond Samadhi

I entered the flow through hearing and forgot objective states. Since the sense-objects and sense-organs were quiet, the two characteristics of movement and stillness crystallized and did not arise. After that, gradually advancing, the hearing and what was heard both disappeared. Once the hearing was ended, there was nothing to rely on, and awareness and the objects of awareness became empty. When the emptiness of awareness reached an ultimate perfection, emptiness and what was being emptied then also ceased to be. Since production and extinction were gone, still extinction was revealed.

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Open the six tied knots

Sense-objects and Sense-organs: Your mouth chanted “Namo Amitabha Buddha”, your ears listen to the sound. Ignored the rest of the world, just chant and listen to your own voice.

The first knot – Quiet state. After haft an hour chanting “Namo Amitabha Buddha”, you stop chanting using your mouth, instead you start chanting in your mind. At this time, there is no sound (the defiling object) so you don’t hear the sound with the ear drum anymore, but only listening to the chanting sound inside. At this time the practitioner does not let the mind wandering to the sound from the mouth, but turns his hearing toward his own true nature, so that the Buddha’s name, Amitabha, is flowing constantly and endlessly into a flow of mind. Hearing and Reflecting means that you don’t listen to the outside sound, but instead, return back, listen inside, to hear your own nature. It also means that the sound flows thru out the body and the mind. Special attention should be given to this stage: not listening to the mouth consciousness, not in the ear consciousness, not in mind consciousness …, but your own nature.When you stop listening to the noise outside, your self-nature is still and quiet. It also mean you have reach the first stage, Escape the sound. Escape means freedom. Sound is noise around you. Also mean you are free from the noise of the world. When this quietude reaches an ultimate point, the appearance of movement and stillness cease as well. At this point, you have untie the first knots of sound restriction

The second knot of stillness: Skandha of Form – When reaching the peak of silence, the sense-objects and sense-organs are calm, the two characteristics of movement and stillness crystallize and will not rise. That means the source of the six sense-organs and six sense objects cease as well. It was severed. Here one enters the flow of his own self-nature. When that happens, your self-nature is still and quiet. When this quietude reaches an ultimate point, the appearance of movement and stillness cease as well. Basically, movement appears as movement and stillness as stillness. But now, although these two characteristics are as clear as crystal, they do not arise. At this point, you have untie the second knot of stillness. The movement and stillness are no longer exist means you are no longer restricted by the skandha of form.

The third knot of organ – Skandha of Feeling – After that, gradually advancing, the hearing and what was heard both disappear. As this pure and clear state of quiet increase. Day by day, it became more full and complete. The hearing that was capable of hearing the self-nature eventually disappeared. It too is gone. The ability to hear and the objects of hearing both vanish. The organ of the ear that capable of hearing, and the self-nature of what was being heard, but now they are also gone. Once the hearing ends, there is nothing to rely on. Since the hearing-nature is gone, there is no attachment. At that time the mind that does not dwell by the sound, your feeling and reaction to negative sound start ceasing to exist. At this time, you have untie the third knot of the organ. Free from negative feeling.

The fourth knot of awareness – Skandha of Thinking – At the stage, you should not stop at this moment. When the ability to hear and the objects of hearing both vanish, the thing that remain is the “Awareness”, your own ego. That is why you must continue to cultivate to the point of no place to reside, to the point of awareness and the objects of awareness become empty. Even the perception of awareness vanishes, is emptied out. At that time, you have untie the fourth knot. You are free from random thinking, dreaming when sleep

The fifth knot of emptiness – Skandha of Activity – When the emptiness of awareness reach an ultimate perfection stage, you still continue to cultivate. At this time, you reflect on what is empty and what is being emptied, to the point that emptiness and what was being emptied then also cease as well. The emptiness of the nature of awareness reaches an ultimate state of perfection. At this point there isn’t even any emptiness, then you have untie the fifth knot of emptiness.

The sixth knot of the mind – Skandha of Consciousness – Since production and extinction are gone, still extinction is revealed. Emptiness and what was being emptied then also cease as well. At this point the only left is the thought of extinction. But if there is extinction, there is production. That is why you can’t give up. Continue to cultivate to the point that the mind subject to production and extinction vanished. At this point the thought of extinction is no longer exist, then you have untie the sixth knot of the mind.

Production and extinction vanished, the genuine bliss of still extinction manifested. The two word, production and extinction are the knots of life and death. These six knots are the dharma of production and extinction. The knots are not easy to untie, you have to eliminate all of the thought of extinction before you can reach the point of production and extinction completely vanished. Now, the six knots are untied, the six skandha are completed destroyed, dream is not longer exist, the truth has revealed, meaning the Production and extinction vanished, the genuine bliss of still extinction manifest.