Commentary: Venerable Master Hsuan Hua (宣化)
Chinese translation: Tang Dynasty by the Tripitaka Master Shramana Shikshananda of Khotan
Vietnamese translation: Bhikshu Thích Minh Định
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Chapter 16 – Pure Conduct (Brahmacarya)
What is brahmacarya? The true state is Brahma, and wisdom is conduct. Alternatively, Nirvana is Brahma, and cultivating causes is conduct. In summary, brahmacarya means pure conduct. Since the preceding chapter is the Chapter on Pure Conduct, this chapter is called the Chapter on Brahma Conduct.
What constitutes brahmacarya? Its essence consists of three things: precepts, the four immeasurable minds, and wisdom. Precepts can prevent evil and guard against wrongdoing. The four immeasurable minds are loving-kindness, compassion, joy, and equanimity. Wisdom is the wisdom of Prajñā. These are the pure practices cultivated by Bodhisattvas. How can they be cultivated? The passage of the sutra below will explain this clearly. This chapter is the sixteenth chapter of the Avataṃsaka Sutra, and so it is called the Sixteenth Chapter on Brahma Conduct.
At that time, the Deva Prince Mindfulness said to the Bodhisattva Dharma Wisdom: “Son of the Buddha, the assemblies of bodhisattvas in all worlds, relying on the Tathāgata’s teaching, put on dyed robes and leave the household life. How can they attain purity in their holy conduct, from the bodhisattva stage all the way to the path of unsurpassed enlightenment?”
Commentary: After Bodhisattva Dharma Wisdom finished the chapter on the Ten Abodes, he now speaks on the Chapter on Brahma Conduct. A Heavenly Prince named Right Mindfulness, with great reverence, knelt down, joined his palms, and addressed Bodhisattva Dharma Wisdom: “Great disciple of the Buddha! In all the worlds, all the Bodhisattvas who bring forth the resolve to practice the Bodhisattva path follow the Dharma methods taught by the Tathagata and wear faded-colored robes, the robes of those who have left the household life. How can they attain purity in the Dharma?” Everything is pure, and so it is called Brahma Conduct. If one’s conduct is impure, then it is not Brahma Conduct. There are five kinds of impurity: 1). Impure seed: Our bodies are formed through the union of the father’s semen and the mother’s blood, so it is said that the seed is impure.
2). Impure dwelling: In the mother’s womb, the fetus is surrounded by nothing but blood and bodily fluids; hence it is called an impure dwelling.
3). The body is not pure: One’s body is made up of thirty-six constituents, which are themselves formed from earth, water, wind, and fire; therefore, the body is said to be impure.
4). Impurity of the body’s external features: The nine openings in our bodies are constantly discharging impure substances. The two eyes discharge eye gunk and tears. The two ears produce earwax. The two nostrils discharge mucus. The mouth contains phlegm and saliva. The anus and urethra discharge feces and urine. That is why it is said that the body’s external features are impure.
5). Ultimate impurity: After a person dies, the body swells, worms appear, blood flows, and eventually it becomes a dry skeleton; hence it is called ultimate impurity. This is the phenomenon of the five kinds of impurity.
Our bodies are foul-smelling bags of skin, with no part worth liking. Therefore, those who cultivate the Way must constantly practice contemplation of impurity—that is, contemplation of white bones—in order to accomplish their spiritual practice.
Bodhisattva Dharma Wisdom said: “Buddha’s child! When a Bodhisattva Mahasattva practices pure conduct, he should take ten things as objects of contemplation and observe them attentively. They are: the body, bodily action, speech, verbal action, mind, mental action, the Buddha, the Dharma, the Sangha, and the precepts. He should contemplate in this way: Is the body pure conduct?”
Commentary: A Bodhisattva should contemplate ten dharmas, paying close attention to investigate what constitutes the holy life. These ten dharmas are: 1). Body: Is the body the holy life? 2). Bodily karma: Is the karma created by the body pure conduct? If the body is pure conduct, yet the body is an impure thing, how can it be considered pure conduct? We must examine this question carefully. We cling to the body and cherish it. If someone says a single harsh word to us, we cannot bear it; if someone strikes us once, we can bear it even less. If it were pure conduct, why would we be unable to bear it? Why would we get angry? Why would we be swayed by circumstances? Therefore, contemplate that the body is not pure conduct. Since the body is not pure conduct, the karma created by the body is not pure conduct either. There are three kinds of karma: wholesome, unwholesome, and neither wholesome nor unwholesome. Both wholesome and unwholesome karma are impure and are not pure conduct.
3). Speech: Is speech the holy life? Speech is not the holy life either.
4). Verbal karma: Is speech that creates karma a life of purity? It is not a life of purity either. Why? Because the mouth often speaks lies, fabrications, abuse, and divisive words—all kinds of impure speech.
5). Mind: Is a thought the holy life? It is not the holy life either.
6). Mental Karma: Is the intention that creates karma pure conduct? It is not pure conduct either.
7) Buddha: Is the Buddha the holy life? That is not so either.
8). Is the Dharma the holy life? No, it is not.
9). The Sangha: Is the Sangha the holy life? It is not that either.
10). Precepts: Are precepts the holy life? No. A Bodhisattva should direct their attention to contemplate in this way. Directing one’s attention means paying attention. When an Arhat wants to know past causes and later effects, they must contemplate in samādhi in order to understand cause and effect clearly. Bodhisattvas at the eighth ground and above do not need to direct their attention to contemplate; they understand immediately. One should contemplate in this way: Is the body the holy life? And so on, up to: Are precepts the holy life? These questions will be answered in the sutra text.
Is morality itself the holy life? If the body were the holy life, you should know that the holy life would be unwholesome, unlawful, filthy, foul and vile, impure, loathsome, repulsive, defiled, a corpse, and a mass of worms.
Commentary: If one says that the body is the holy life, then one should know the holy life.
1). That is, it is not wholesome: The body is not pure, and therefore is not wholesome. The holy life is pure, and therefore is wholesome. If one says that the holy life is the body, then the holy life is not wholesome.
2). That is, unlawful: The body sometimes does things that are unlawful. If the holy life is the body, then the holy life is also unlawful.
3). That is, mixed and impure: The body is a mixed, 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 not the body.
4). That is, foul-smelling: The body is a foul-smelling thing. If the holy life were the body, then the holy life would become foul-smelling.
5) That is, impurity: The body is impure; the nine openings constantly discharge 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 Treatise on the Great Perfection of Wisdom, there are five verses describing the five kinds of impurity.
Verse on the Impure Seed:
“This body is impure by nature;
It is no wondrous treasure.
It is not born of purity,
But emerges only from a defiled passage.”
Because the body comes into being when the parents have sexual intercourse, and karmic conditions and karmic retribution cause consciousness to enter the womb and take conception, becoming a body. Therefore, the seed is an impure thing. It is not a precious, wholesome thing brought to perfection; rather, it comes into being from the father’s semen and the mother’s blood. It is not born from a pure place, but from the mother’s female sexual organ. Therefore, it is said that the seed is impure.
Verse on the Impurity of the Dwelling Place:
“This body is foul and stinking;
It is not born from a blossoming flower;
Its destruction does not come from Jambudvipa,
Nor does it emerge from a jeweled mountain.”
This body is made of flesh and blood; it is filthy and foul-smelling, and not pure. The fetus lies in the mother’s womb, below the raw viscera and above the cooked viscera, in a very filthy place. It is not born from a lotus, and therefore it is not a case of “when the flower blooms, the Buddha appears.” It is not born from the fragrance of Jambū, nor from a mountain of treasures; hence it is said to dwell in an impure place.
Verse on the Impurity of the Body: The elements of earth, water, fire, and wind
Can transform into impurity.
Pour the ocean over this body,
And it still cannot be made fragrant and pure.
This body is formed from the harmonious combination of the four material elements—earth, water, wind, and fire—and becomes an impure thing. Even if one used seawater to bathe this foul-smelling body until all the seawater had dried up, one still could not wash it clean and make it fragrant and pure.
Verse on the External Signs of Impurity:
“Various kinds of impure things
Fill the body within;
They constantly flow out without ceasing,
Like a leaking vessel that is hard to plug.”
The body contains all sorts of foul, impure substances, filling it throughout. The nine openings constantly discharge impure matter without ceasing. The body is like a perforated bag, filled with blood, pus, and other things, continually leaking out.
Verse on Ultimate Impurity:
“Contemplate this body carefully:
It must inevitably end in death.
It is hard to control and fickle,
Ungrateful as a child.”
One must carefully contemplate and observe this body: It will inevitably die in the future; there is no way to keep it from dying. No matter how well one cares for it, when the time comes it will be ungrateful and turn its back on us; it will leave, like a child, without affection or a sense of obligation.
6). That is, it is something to be wearied of: The body is something wearisome, which brings people no joy. If one says that the body is the holy life, would that not be a holy life that makes people weary? No. The holy life brings people joy; therefore, it is said that the body is not the holy life.
7). That is, the opposite is true: The body is always doing things contrary to the mind’s intentions. For example, the mind does not want to kill, steal, engage in sexual misconduct, lie, or drink alcohol. But the body keeps wanting to go and do these things, paying no heed to the mind’s commands and control. This is conduct that runs contrary to the mind. The practice of the holy life is not like that; it is acting in accordance with one’s intentions and with reason. Therefore, the practice of the holy life is absolutely not the body.
8). That is, defiled: Since the body is composed of the four great elements, it is defiled. But the holy life is not defiled; it is pure. Therefore, the body is not the holy life.
9). That is, a corpse: Because the body will eventually die, a corpse is something people do not rejoice in, whereas the holy life brings people joy. Therefore, the holy life is not the body. If one says that the body is the holy life, then wouldn’t the holy life be a corpse? No, the holy life is purity.
10). That is, worms accumulate: This body is formed by many worms gathering together. Our human body is a large worm; inside it are hundreds of billions of tiny worms, organized into a community and living together. The Great Sa Ba Treatise says: “The human body is entirely an accumulation of worms. The worms’ heads are inside, eating the food humans eat; their tails are outside, producing human excrement.” When we drink water and eat rice, the large worm is doing the work on behalf of the small worms. Hundreds of billions of tiny worms sit back and enjoy themselves without exerting any effort. Once they have eaten, they are very carefree, very much at ease! The Sutra on the Ocean of Samādhi in Contemplation of the Buddha says: “When the Buddha attained enlightenment, the Demon King sent three demonesses to the foot of the Bodhi tree to disrupt the Buddha’s spiritual practice. They said to the Buddha, ‘We are beautiful women from the heavens. We now offer ourselves to you, to attend upon you. We are willing to serve you in whatever you need.’” The Buddha sat in quiet meditation and said nothing. His body and mind remained unmoved, and a stream of white light shone upon the demonesses. At that moment, the three demonesses contemplated their own bodies and saw that they were exceedingly foul-smelling, with filth and stench flowing from their nine openings. They saw the large and small intestines in their bellies, along with the raw and digested food organs (the organ in which food has not been digested is called the raw-food organ; the organ in which food is digested is called the digested-food organ). Many tiny worms frolicked inside their large and small intestines, crawling back and forth with complete ease. After seeing this, the three demonesses grew disgusted and left.
If bodily action were the holy life, then the holy life would consist of walking, standing, sitting, lying down, looking left and right, bending the body, and bowing and raising it.
Commentary: If bodily action is said to be the holy life, then the body’s actions of walking, standing, lying down, and sitting would naturally be the holy life—that is, walking, standing, lying down, and sitting. But the holy life is not like that. The body can look left and right, look ahead and behind, stretch out and draw in, look up and bow down. All these movements are actions performed by the body. If bodily action were the holy life, then the holy life would also be looking left and right, stretching and drawing in, looking up and bowing down. But the holy life is not like that; it does not consist of such movements. We can see that bodily action is not the holy life.
If speech were the holy life, then the holy life would consist of sounds and breath, lips, tongue, throat, and mouth; inhaling and exhaling, restraint and release, high and low, clear and muddled.
Commentary: If one says that speech is the holy life, then the holy life would be speech and breath. But the holy life is neither sound nor breath. Speech is produced using the lips, tongue, throat, mouth, and windpipe. The holy life is not like that. Speech involves breathing out and in, restraining and releasing. But the holy life is not like that. Speech can be high-pitched or low-pitched, clear or muffled; therefore, speech is not the holy life.
If verbal action is the holy life, then the holy life consists of daily conduct, inquiries and greetings; brief exposition, detailed exposition, illustrative exposition, direct exposition, praise, censure, explanatory establishment, conventional exposition, and explicit exposition.
Commentary: If verbal action is the holy life, then the holy life would be greeting and asking after someone. But the holy life is not greeting and asking after someone; therefore, verbal action is not the holy life. Whether speech is brief or extensive, illustrative or direct, praising or censuring, establishing or according with convention, or explicit—all these verbal actions are not the holy life. If verbal action were the holy life, then all the things just mentioned would become the holy life. But they do not; therefore, verbal action is not the holy life.
If this is the holy life, then the holy life is perception, contemplation, discrimination, various kinds of discrimination, recollection, various kinds of recollection, thought, various kinds of thought, illusion, sleep, and dreams.
Commentary: If you say that the mind is the holy life, then the holy life would be awareness and observation. But the holy life has no awareness or observation, so the mind is not the holy life. Consciousness discriminates skillfully; it makes all kinds of distinctions, whereas the holy life makes no distinctions. Consciousness remembers the past; it remembers all sorts of things, whereas the holy life has no recollection. Consciousness reflects; it reflects on all sorts of things, whereas the holy life does not reflect. The mind is illusion, and the mind is dream; but the holy life is neither illusion nor dream. If the mind is the holy life, then wouldn’t all these things have become the holy life? But they have not. Therefore, the holy life is not the mind.
If mental action is the holy life, you should know that the holy life is precisely thought, cold and heat, hunger and thirst, pain and pleasure, sorrow and joy.
Commentary: If one says that the karma produced by the mind is the holy life, then the holy life would be thoughts, heat and cold, hunger and thirst, suffering and pleasure, worry and joy. But this is not so. For the mind can perceive and distinguish thoughts, heat and cold, hunger and thirst, suffering and pleasure, worry and joy. If one says that mental karma is the holy life, do these things then become the holy life? But this is not so.
If the Buddha is a practitioner of the holy life, is form the Buddha? Is feeling the Buddha? Is perception the Buddha? Are formations the Buddha? Is consciousness the Buddha? Are the marks the Buddha? Are the excellent characteristics the Buddha? Are supernatural powers the Buddha? Are karmic actions the Buddha? Are karmic results the Buddha?
Commentary: If one says that the Buddha is the holy life, then is the form aggregate the Buddha? Is the feeling aggregate the Buddha? Is the perception aggregate the Buddha? Is the formations aggregate the Buddha? These five aggregates are illusory; they are all empty and none is the Buddha. So form, feeling, perception, formations, and consciousness are all empty. Are the Buddha’s thirty-two marks and eighty excellent characteristics the Buddha? No. Because the Buddha is without marks, he is therefore not the holy life. Are supernatural powers the Buddha? Is karmic activity the Buddha? Is karmic retribution the Buddha? None of these is. If one says that the Buddha is the holy life, that is incorrect.
If the Dharma is the holy life, is cessation the Dharma? Is Nirvana the Dharma? Is non-arising the Dharma? Is non-production the Dharma? Is the ineffable the Dharma? Is non-discrimination the Dharma? Is non-action the Dharma? Is non-aggregation the Dharma? If the Sangha is the holy life, is one who is proceeding toward stream-entry the Sangha?
Commentary: If one says that the Dharma is the holy life, the Dharma is nevertheless quiescent and unmoving; therefore, the Dharma is not the holy life. The holy life is attained through practice, whereas the Dharma is inherently quiescent. Nirvana is also Dharma. Although Nirvana is attained through practice, Nirvana itself is not practice. The holy life is pure practice, through which the holy life is attained. Therefore, Nirvana is Dharma, but it is not the holy life.
The Dharma is unborn. Although it is unborn, it is not the holy life. The Dharma is unborn and has no inherent nature. The holy life must be cultivated in order to attain the pure holy life.
The ineffable is also Dharma; although it cannot be expressed, it is not the holy life. Non-discrimination is also Dharma; although it is free from discrimination, it is not the holy life. Although the Dharma is free from discrimination, it has no practice. Having no practice is also Dharma, but it is not the holy life.
Non-assemblage is also Dharma, because the Dharma is inherently so; it does not need to come about through combination or to be made. Yet it is not the holy life. The Dharma does not conform to any realm, so nonconformity is Dharma, but it is not the holy life. The Dharma is inherently unattainable, but unattainability is not the holy life. The many reasons just mentioned above prove that the Dharma is not the holy life.
To claim that the Dharma is pure conduct is untenable, because the eighty-four thousand Dharma gates are all not pure conduct. Why say this? To teach you not to cling. Do not cling to pure conduct, or to the existence of Buddha, Dharma, and Sangha; practice as though there were nothing to do. Do not be attached in your practice. If you are not attached, you will realize the true aspect. Therefore:
“Realize the true nature beyond persons and dharmas;
Eradicate all karmic offenses of Avīci.”
If one truly cultivates to the level of having no self, no person, no sentient beings, and no life span, then both persons and dharmas are empty. One’s intrinsic nature is perfectly clear, and one will realize the true nature of reality. Karmic offenses leading to the Avīci Hell, as numerous as the sands of the Ganges, will then be eradicated at once. Without attachment, all conditioned and unconditioned dharmas exist; when attachment is broken, everything is empty. This state is like that of someone drinking water, who knows for themselves whether it is hot or cold. This is to realize the true nature of reality and attain genuine benefit.
There are eighty-four thousand Dharma doors, yet every one of them is number one. Why say this? Because the Buddha once said, “The Dharma is equal; there is no high or low. This is called Anuttara-samyak-sambodhi (Supreme, Perfect Enlightenment).” If a Dharma suits someone’s faculties, then it is number one. If it does not suit their faculties, does that mean it is number two? Not at all. It may not suit your faculties, but it suits mine; it may not suit mine, but it suits someone else’s. You, I, and they all have different faculties. What suits one’s faculties is number one; what does not suit them is equal. Neither high nor low, neither superior nor inferior. Since this is so, everyone should not create distinctions among the Dharma and bring trouble upon themselves. Therefore: “Judging renowned generals knows no rest;
Entering the sea to count its sands only brings trouble upon oneself.” Discriminating this Dharma, that Dharma, and all names and characteristics is something that can never be finished. In one lifetime, one cannot even discern all the names and characteristics clearly. It is like going down to the bottom of the sea and trying to count every grain of sand to find out how many there are. You would never be able to count them all. So what should you do? You should choose a Dharma practice that resonates with you. Whichever practice you take delight in, practice it accordingly, and in the future you will achieve something.
If you spend decades studying whether this collection of scriptures is genuine and that one is false, by the time you die you still may not know for certain. Therefore, you must choose one Dharma method and devote yourself to practicing it; then you may be able to attain the Way.
When the Buddha was still in the world, he had a disciple who was the most foolish of all, named Chu Lợi Bàn Đà Gia. He was very foolish; whatever Dharma was taught to him, he would forget. The Buddha took pity on him and taught him just one Dharma: to recite the two words “broom, sweep.” Every day, as he swept the ground, he recited “broom, sweep” in his mouth. He recited it over and over, and eventually became enlightened and attained the fruit of Arhatship. How did he become enlightened? One day, as he was sweeping the ground, he thought: “Just as I sweep away the rubbish outside, I must also sweep away the rubbish in my mind—that is, the dust of greed, anger, and delusion, which keeps it impure.” Looking back at this kōan, we can see that the Dharma is not fixed; the Dharma that suits one’s capacities is the good Dharma. Therefore, the Sixth Patriarch Huineng said: “The Dharma itself is neither sudden nor gradual; delusion and enlightenment may come swiftly or slowly.” The Dharma makes no distinction between the sudden (quick) and the gradual (slow); delusion and awakening only differ in coming early or late. From this, it is clear that the Dharma is like a key used to open a lock. Once the lock has been opened, the key should be let go. If it is not let go, that is attachment. Therefore: “Once you’ve crossed the river, you no longer need the boat.” Having reached the other shore, there is no need to carry the boat any farther; one must leave it on the shore. Only then is one truly free, only then is one liberated. In spiritual practice, one must break free of attachment. If one still clings to the self, to others, and to the Dharma, one cannot attain liberation.
Is the fruit of stream-entry the Sangha? Is the path of once-returning the Sangha? Is the fruit of once-returning the Sangha? Is the path of non-returning the Sangha? Is the fruit of non-returning the Sangha? Is the path of arahantship the Sangha? Is the fruit of arahantship the Sangha? Are the three knowledges the Sangha? Are the six supernormal powers the Sangha? If the Sangha is the holy life, are those on the path to stream-entry the Sangha?
Commentary: If one says that the Sangha is the holy life, then:
1). Is a stream-enterer a member of the Sangha? No, not a member of the Sangha. There must be four or more people for it to be called the Sangha; thus, “the assembly is the Sangha,” and so the pure life is not the Sangha. A stream-enterer is the first fruit of arhatship; in Sanskrit, it is called Tu Da Hoan. It is also translated as “entering the stream”: “Entering the stream of the Dharma-nature of the noble ones, and going against the current of the six sense-objects of ordinary people.” One does not enter into forms, sounds, smells, tastes, tangible objects, or mental objects. Not having yet completely eradicated the view-delusions of the three realms is called the path, meaning one is progressing toward the stage of a Tu Da Hoan. What are view-delusions? They are greed and attachment arising in response to objects. When faced with an object, one gives rise to a greedy mind and an attached mind. Greed means taking something as one’s own. For example, when the eyes see forms, a greedy mind toward forms arises; when the ears hear sounds, a greedy mind toward sounds arises; when the nose smells fragrances, a greedy mind toward fragrances arises; when the tongue tastes flavors, a greedy mind toward flavors arises; when the body feels tangible objects, a greedy mind toward tangible objects arises; and when the mind knows mental objects, a greedy mind toward mental objects arises. When the six sense faculties encounter the six sense-objects, a greedy mind arises. When one sees something and feels pleased, attachment arises. When the eyes see forms, one is attached to forms; when the ears hear sounds, one is attached to sounds; when the nose smells fragrances, one is attached to fragrances; when the tongue tastes flavors, one is attached to flavors; when the body feels tangible objects, one is attached to tangible objects; and when the mind knows mental objects, one is attached to mental objects. This is called view-delusion.
2). Is the fruit of stream-entry the Sangha? No. Therefore, the holy life is not the Sangha either. A stream-enterer may be said to be preparing to enter the stream of the sages and to become a sage. The fruit of stream-entry is the complete eradication of the eighty-eight kinds of view-delusion in the three realms. It is the stage of seeing the path and the stage of learning.
What are the eighty-eight kinds of delusion? Because sentient beings in the three realms do not understand the principles and realities of the Four Truths (suffering, its origin, its cessation, and the path), they become deluded and give rise to ten kinds of affliction. These ten are divided into two types. The first is sharp afflictions, meaning afflictions of a keen nature. The second is dull afflictions, meaning afflictions of a sluggish nature. Sharp afflictions are personality view, extreme views, attachment to rules and rituals, attachment to views, and wrong views. Dull afflictions are greed, hatred, ignorance, conceit, and doubt. Together, these are the ten delusions that cause sentient beings to transmigrate through the three realms.
In the desire realm there are thirty-two delusions: ten associated with the Truth of Suffering, seven with the Truth of the Origin of Suffering, seven with the Truth of the Cessation of Suffering, and eight with the Truth of the Path. In the form realm there are twenty-eight delusions: nine associated with the Truth of Suffering, six with the Truth of the Origin of Suffering, six with the Truth of the Cessation of Suffering, and seven with the Truth of the Path. There are also twenty-eight delusions in the formless realm, the same as in the form realm.
There are also sixteen minds: the patience with the Dharma of suffering, the knowledge of the Dharma of suffering, the patience with the subsequent suffering, the knowledge of the subsequent suffering; the patience with the Dharma of the origin of suffering, the knowledge of the Dharma of the origin of suffering, the patience with the subsequent origin of suffering, the knowledge of the subsequent origin of suffering; the patience with the Dharma of the cessation of suffering, the knowledge of the Dharma of the cessation of suffering, the patience with the subsequent cessation of suffering, the knowledge of the subsequent cessation of suffering; the patience with the Dharma of the path, the knowledge of the Dharma of the path, the patience with the subsequent path, and the knowledge of the subsequent path.
At the fifteenth mind, one is called a person progressing toward stream-entry; at the sixteenth mind, one is called a stream-enterer. Having attained the first fruit of sagehood, one eradicates the eighty-eight categories of view-delusion. One does not give rise to craving for objects, but is still unclear about their underlying principles. A sage of the first fruit has the power of concentration and is not disturbed by objects; instead, one can transform them. Therefore: “One can transform one’s circumstances;
circumstances cannot transform oneself.” At this point, the eyes see forms, but there is nothing within; the ears hear worldly affairs, but the mind does not respond. This is entering the stream of the sages’ Dharma-nature, but one must undergo seven births and deaths.
3). Is the path to once-returning the Sangha? No. Then the holy life is not the Sangha either. The once-returner is the second fruit of arhatship; in Sanskrit, this is Sakṛdāgāmin. That is, one birth in heaven and one rebirth in the human realm. One has already severed the first six grades of thought-delusions in the desire realm. One who is to sever one to five grades is on the path to once-returning; one who has completely severed all six grades has attained the fruit of once-returning. What are thought-delusions? They arise from being deluded about principle and giving rise to discrimination. When one does not clearly understand principle, a discriminating mind arises. If the mind thinks, “They have no wisdom; I have wisdom. They cannot do the work; I will be able to do it,” this is giving rise to deluded discrimination because one does not clearly understand the way things are.
4). Is the fruit of once-returning the Sangha? No. Therefore, the holy life is not the Sangha either. The second fruit is the stage of cultivating the Path, also known as the stage of the learner; six grades of thought afflictions have already been severed. There are eighty-one grades of thought afflictions. The three realms have nine grounds, and each ground has nine grades of thought afflictions. In the desire realm there is one ground, called the Ground of the Mixed Dwelling of the Five Destinies, with nine grades of thought afflictions. In the form realm there are four grounds, called the Ground of Joy and Bliss Born of Separation, the Ground of Joy and Bliss Born of Concentration, the Ground of Wondrous Bliss Born of Separation, and the Ground of Purity Through Equanimity and Mindfulness, totaling thirty-six grades of thought afflictions. In the formless realm there are four grounds, called the Ground of Infinite Space, the Ground of Nothingness, and the Ground of Neither Perception nor Non-Perception, totaling thirty-six grades of thought afflictions.
5). Is the path of non-returning the Sangha? No. Therefore, the holy life is not the Sangha either. The non-returner is the third fruition of Arhatship; in Sanskrit, it is Anāgāmin, also translated as “non-returner.” Having severed the last three grades of the thought-afflictions in the Desire Realm, one does not return to the Desire Realm to undergo birth and death. Those who are about to sever the seventh and eighth grades are on the path of non-returning; having severed all nine grades is the fruition of non-returning.
6). Is the fruit of non-returning the Sangha? No, it is not. Therefore, the holy life is not the Sangha either. The third fruition is the stage of cultivating the path and is still a stage of learning; from the second-fruition stage to the third-fruition stage is the path of non-returning. Once the third fruition is attained, it is the fruit of non-returning. The third-fruition arhat has completely severed the nine grades of thought-delusion.
7). Is the path to arahantship the Sangha? It is not. Therefore, the holy life is not the Sangha either. “Arahant” is a Sanskrit word with three meanings: Slayer of thieves: Slays all the thieves of afflictions.
Unborn: The third fruition permanently cuts off birth and death and has entered Nirvana with remainder; therefore, “neither born nor ceasing.” III. Worthy of Offerings: Worthy of receiving offerings from gods and humans. One who is to eradicate the seventy-two grades of thought-delusions of the remaining eight grounds is on the path to Arhatship; one who has completely eradicated the seventy-two grades of thought-delusions across the eight grounds has attained the fruit of Arhatship.
8). Is the fruit of Arhatship the Sangha? It is not. Therefore, pure conduct is not the Sangha either. The Four Fruits are stages of realization of the Way, and are also the stages beyond learning, where no further study is needed. At this point, one is no longer subject to fragmentary birth and death, but still undergoes transformational birth and death. The First Fruit is the stage of seeing the Way. At this stage, you cannot trust your own thoughts. Your power of concentration is not yet firm, and if you trust your own thoughts, you will make mistakes. You must be careful and watch out. Only when you have attained the Four Fruits of Arhatship can you trust your own thoughts. Arhatship is the fruition of a Bhikshu. Bhikshu is the cause; Arhat is the fruit. At the causal stage, one is called a mendicant; at the fruition stage, one is called worthy of offerings. At the causal stage, one begs for alms: above, one begs the Buddhas for Dharma to nourish the Dharma body; below, one begs sentient beings for food to nourish the physical body. “Bhikshu” has three meanings:
I. Mendicant: one who begs for alms. Carrying a bowl and going out to beg for alms, one receives offerings from gods and humans to sustain one’s life.
Second is to frighten Mara. When a bhikshu receives full ordination, the venerable preceptor asks: “Have you aroused the bodhi mind?” – Answer: “I have generated the aspiration for bodhi.” – He asked again, “Are you a man of honor?” – Answer: “A great man.” At this time, all the yakshas relayed the news to one another: the earth yakshas relayed it to the sky-traveling yakshas, and the sky-traveling yakshas in turn relayed it to the heavenly Mara. What was the news? The Buddha’s retinue had gained one person, while Mara’s retinue had lost one. When the King of Mara heard this, he was alarmed and afraid, thinking, “My power is growing weaker by the day, while the Buddha’s power keeps increasing.” Thus fear arose in him, and so it is called “frightening Mara.” III. Destroying evil means destroying evil afflictions; killing the thief of ignorance. Ignorance and afflictions are the root that harms the Dharma body and wisdom life, so evil must be destroyed.
9). Are the Three Knowledges the Sangha? They are not. Nor is the holy life the Sangha. The Three Knowledges are the divine-eye knowledge, the knowledge of past lives, and the knowledge of the extinction of the taints. The divine-eye knowledge knows the characteristics of birth and death in past lives. The knowledge of the extinction of the taints knows the characteristics of suffering in the present life and possesses the wisdom to eradicate all afflictions.
10). Are the six supernatural powers the Sangha? No. Therefore, the holy life is not the Sangha either. The six supernatural powers are: the divine eye, the divine ear, knowledge of others’ thoughts, knowledge of past lives, the power of spiritual flight, and the extinction of the outflows.
The divine eye can see in the heavens, in the human world, and in the hells. It can also see and know whenever beings give rise to thoughts or intentions. The divine ear can hear the gods in heaven, the ghosts in hell, and people in the world speaking; it hears them all very clearly. Knowledge of others’ thoughts reveals what other people are thinking. Knowledge of past lives reveals the causes and karmic consequences experienced by others in the countless kalpas of the past. The power of spiritual flight allows one to fulfill one’s wishes, travel through worlds, and undergo limitless transformations—to hide or appear in ways that are difficult to fathom. Such a spiritual-power realm is inconceivable.
The extinction of the outflows can cut off all habitual tendencies and faults, ignorance, afflictions, deluded thoughts, and desires. One has no attachments; this is also called being without outflows. Those without outflows will no longer be reborn in the Three Realms to undergo birth and death.
If the precept is the holy life, is the ordination platform the precept? Is asking about purity the precept? Is teaching proper deportment the precept? Is reciting the Karman three times the precept? Is the preceptor the precept? Is the ācārya the precept? Is shaving the head the precept? Is wearing the kāṣāya robe the precept? Is begging for alms the precept? Is right livelihood the precept?
Commentary: Precepts. In Sanskrit, “precepts” is śīla. Precepts guard against wrongdoing and prevent evil; in other words, they prohibit the body and mind from committing offenses. There are many kinds of precepts: the Five Precepts and the Eight Precepts are for laypeople. The Ten Precepts are for novice monks and nuns. The ten major and forty-eight minor Bodhisattva precepts may be received by both laypeople and monastics. There are also the full precepts, which are for monastics. Bhikshus have 250 precepts; bhikshunis have 348. All these precepts admonish people not to do evil and to do good. The realm also has four kinds, namely:
The Dharma of the Precepts.
The essence of the precepts.
The practice of the precepts.
The characteristics of the precepts.
Precept-dharma means the precepts established by the Buddha. Precept-essence means receiving the precept-dharma in the mind, whose function is to prevent evil and guard against wrongdoing. Precept-practice means following the precept-essence, so that the three karmic actions of body, speech, and mind accord with the Dharma and do not commit offenses. Precept-forms means the five precepts, the ten precepts, the complete precepts, and so on.
When the Buddha was still in the world, we took the Buddha as our teacher. After the Buddha entered Nirvana, we take the precepts as our teacher. Therefore, the precepts are extremely important. Those who cultivate the Way must practice in accordance with the precepts and cannot go against them. Secular laws are used to restrain and punish the body after a crime has been committed, while the precepts are used to subdue the mind before it commits an offense, enabling one to keep the mind upright and refrain from breaking the law. Thus, Buddhism often transforms stubborn, unruly beings into gentle and compliant ones, leading them to believe in cause and effect and become good citizens—that is, sincere Buddhists as well.
If the precepts and discipline are said to be the holy life, then:
1). Is the ordination platform where one receives the precepts itself the precepts? No. The Buddhas of the ten directions must come to transmit the precepts; only then are they truly the precepts.
2). Is asking about purity itself a precept? No. When the precepts are transmitted, the Karma Master asks the recipient: “In the past, have you done anything contrary to the rules? If so, can you correct your mistakes and start anew? Can you restore your purity?” Asking about purity is not a precept; the precepts that are transmitted are the precepts.
3). Is teaching deportment a precept? No. When receiving the precepts, the Venerable Preceptor teaches the precept recipient to learn the four major deportments: walking, standing, sitting, and lying down. Therefore: “Walk like the wind
Stand like a pine
Sit like a bell
Lie like a bow.” When monastics walk, they should be as light as a passing breeze, without turning their heads this way and that. When standing, they should be as straight and still as a pine tree. When sitting, they should be steady as a great temple bell, sitting upright. When lying down, they should assume the auspicious posture: the right hand beneath the head, the left arm extended straight, the face turned west, and the body curved like a bow.
There are three thousand dignified deportments and eighty thousand subtle practices. Therefore, every gesture, action, and word of a monastic must conform to the standards of dignified conduct—that is, they should command awe and inspire respect. In short, whether walking, standing, sitting, or lying down, one must always conform to dignified conduct and the precepts.
4). Are the three recitations of the karman the precepts? No. They are only a ritual procedure. When full ordination is conferred, the precept preceptor asks three times, and the karman master, the instructor, and the witnesses respond three times. These are the three recitations of the karman: that is, three solemn readings, carefully repeated and approved three times.
5) Is the preceptor the precepts? No. The preceptor is the person who transmits the precepts on behalf of the Buddha. “Hòa thượng” translates as “power-born”; that is, the power of the path of the Three Vehicles and the five-part Dharma body all arise from this power.
6). Is an Ācārya a precept? No. This person’s conduct serves as a model for disciples. To leave home and receive the precepts, one must pass through the three ordination platforms: the first is receiving the Śrāmaṇera precepts, the second is receiving the full precepts, officially becoming a Bhikshu or Bhikshuni, and the third is receiving the Bodhisattva precepts. Both laypeople and monastics may receive these precepts. The ceremony must still have three masters and seven witnesses to be valid. The three masters are the Precept Master, the Karma Master, and the Teaching Master. There must also be seven venerable witnesses. The Precept Master is the monastic whom one takes as one’s refuge. The Karma Master conducts the ordination rites and regulations. The Teaching Master explains the rules of the precepts. The seven witnesses are seven Vinaya masters who come to certify the ceremony; only then is the full-ordination procedure complete.
7). Is shaving the head a precept? No. It is the mark of a Bhikshu. Upon leaving home, one must perform the tonsure ceremony, signifying freedom from afflictions and arrogance, renouncing worldly conditioned dharmas, and purely cultivating the unconditioned Dharma beyond the world.
8). Is wearing the kāṣāya a precept? No. Kāṣāya is translated as “improper color”; robes are divided into five-panel, seven-panel, and nine-panel robes, etc.
9). Is going on alms round a precept? No. A bhikkhu goes on alms round to sustain himself; this is to nourish the physical body and prevent a greedy mind from arising.
10). Is right livelihood a precept? No. A bhikkhu must live righteously. He must obtain almsfood purely to sustain his life. He cannot live by the five kinds of wrong livelihood. Those five kinds of wrong livelihood are: A). Feigning unusual signs: Appearing in a distinctive form unlike everyone else, with the aim of seeking material gain and support.
B). Speaking of one’s own merits: Publicizing what merits one has performed? What good deeds one has done? The aim is to have everyone make offerings.
C). Divining auspiciousness and inauspiciousness, and speaking to people: reading facial features, judging the Eight Characters, calculating the principles of fate, and telling people their good or bad fortune in order to seek material gain.
D) Speaking loudly and displaying an imposing demeanor to make people fear and revere one: Deliberately speaking in a loud voice and putting on an appearance of great dignity and authority, causing people to feel fear and reverence, in order to seek material gain and support.
E). Speaking at length about offerings to move people’s hearts: Telling people how a certain layperson made offerings, or how much money a certain layperson gave for incense and oil, in order to move listeners and make them give offerings spontaneously. This is an improper means of livelihood. Any means of sustaining one’s life by exploiting circumstances is wrong livelihood. One must go on alms rounds or find a way to receive offerings from people; only then can one be a field of merit for the Sangha.
Once, the venerable Śāriputta took his bowl into the city to beg for alms. After receiving food, he sat beneath a tree and ate. At that time, a Brahmin named Pure Eye came.
They asked Venerable Śāriputra, “Do you subsist on lower-mouth food?” — Answer: “No, it isn’t.” — He asked again, “Are you truly one who subsists by the upward-mouth livelihood?” — Answer: “No.” He asked again, “Are you one who lives by currying favor with people to obtain food?” – Answer: “No.” He asked again, “Do you subsist solely on food taken by mouth?” — Answer: “No.” – Mr. Tịnh Mục asked again, “There are four kinds of food (eating). Now I ask you about them, and you say they are all not so. I truly don’t understand. In your compassion, could you please explain?” — Venerable Śāriputra said, “When a renunciant makes medicinal decoctions, grows grain, or plants fruit trees to make a living, this is an impure livelihood called ‘food from the lower mouth.’ When one observes the stars, sun and moon, wind, rain, thunder and lightning, and predicts good or ill fortune to make a living, this is an impure livelihood called ‘food from the upward-looking mouth.’ When one goes about everywhere cultivating connections, flattering the powerful and influential, or serving as a messenger in the four directions, skillfully pleasing people and speaking persuasively, this is an impure livelihood called ‘food from the side mouth.’ When one studies spells and divines good or ill fortune to sustain one’s life, this is an impure livelihood called ‘food from the divining mouth.’” He also said, “I do not fall into these four kinds of livelihood; rather, I beg for alms purely to sustain my life.” The Brahmin Pure Eye heard this and was filled with great joy. He believed and understood the Dharma spoken by the venerable Śāriputra, and attained the fruit of Stream-entry, which is also the first fruit of Arhatship. A bhikshu who does not partake of these four kinds of food is living by right livelihood. A bhikshu must practice the Noble Eightfold Path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. By practicing what is right in every respect, one does not fall into the five kinds of wrong livelihood. Only by keeping the precepts pure is one truly living the holy life. This pure holy life does not belong to the ten practices mentioned above. For this reason, one should regard the characteristics of the precepts as empty and not become attached to them.
Having contemplated thus, grasp at nothing with regard to the body, cling to nothing with regard to cultivation, and abide nowhere with regard to the Dharma. The past has ceased, the future has not arrived, and the present is empty and still. There is no doer of karma, and therefore no recipient of its fruit. This world does not move; that world does not change.
Commentary: As just presented above, there are ten methods of contemplation.
1). Do not cling to the body: When contemplating one’s own body, one likewise cannot find any place for the holy practice.
2). Cultivation Without Attachment: If one practices, one should not abide in pure conduct. If the mind clings to the thought, “I practice pure conduct,” then one cannot attain the realm of the emptiness of persons and the emptiness of dharmas.
3). Nowhere for the dharmas to abide: There is likewise no attachment to any of the dharmas.
4). The past has ceased: The past has already ceased to exist; it no longer exists.
5). The future has not yet arrived: The future life has not yet come.
6). The present is desolate: There is nothing at all in the present life.
7). No one creates karma: Naturally, the three lifetimes are all empty; the body is empty, the mind is empty, the world is empty, and everything is empty. So, naturally, no one creates karma.
8). No one receives karmic retribution: Since no one creates karma, who is there to receive its retribution? Therefore, no one receives retribution.
9). This life does not move: This world does not move either.
10). Another life does not change: The other world does not change either; it remains the same.
Among these, what phenomenon is called the holy life? Where does the holy life come from? To whom does it belong? What is its essence? By whom is it made? Does it exist or not exist? Is it form or non-form? Is it feeling or non-feeling? Is it perception or non-perception? Is it formations or non-formations? Is it consciousness or non-consciousness?
Commentary: Which dharma here is the practice of pure conduct? None. It is all empty; none of the dharmas is the practice of pure conduct. Then where does this pure conduct arise from? To whom does it belong? Who is its owner? There is no one. What, ultimately, is the true nature of this pure conduct? Who creates it? Again, contemplate whether this pure conduct exists. It still does not exist.
Form, feeling, perception, formations, and consciousness are the five aggregates. Form belongs to the category of form dharmas, while feeling, perception, formations, and consciousness belong to the category of mental dharmas. Does pure conduct belong to the form aggregate? There is no pure conduct within the form aggregate. Does pure conduct belong to the feeling aggregate? There is no pure conduct within the feeling aggregate. Does pure conduct belong to the perception aggregate? There is no pure conduct within the perception aggregate. Does pure conduct belong to the formations aggregate? There is no pure conduct within the formations aggregate. Does pure conduct belong to the consciousness aggregate? There is no pure conduct within the consciousness aggregate.
Thus one contemplates that the Dharma of pure conduct is unobtainable; that the Dharmas of the three times are all empty and quiescent; that the mind has no grasping or attachment; that the mind is unobstructed; that one’s practice is nondual; that one is自在 in skillful means; that one receives the signless Dharma; that one contemplates the signless Dharma; that one knows the Buddha-Dharma to be equal; and that one is endowed with all Buddha-Dharmas. This is called pure conduct.
Commentary: Contemplate as follows:
1). Because the dharma of the holy life cannot be attained: because the dharma of the holy life has no existence, and because this dharma cannot be attained.
2). Because the dharmas of the three times are all quiescent: All dharmas of the past, future, and present are quiescent and have no real substance.
3). Because the mind does not grasp: Because mental consciousness neither grasps nor clings to anything.
4). Because the mind is unobstructed: Because there are also no obstructions of any kind within the mind.
5). Because the place of practice is non-dual: Because all places of practice are non-dual Dharma gates and the definitive Middle Way.
6). Because of mastery of skillful means: Because this skillful means is freely exercised.
7). Because receiving the Dharma has no characteristics: everything is without characteristics. The five aggregates—form, feeling, perception, formations, and consciousness—are all empty.
8) Because one contemplates dharmas as signless: because one often contemplates dharmas as signless.
9). Because he knows that the Buddha Dharma is equal: because he knows that the Buddha Dharma, the mind Dharma, and the sentient-being Dharma are all equal.
10). Because all the Buddha-dharmas are complete: All sentient beings are endowed with all Buddha-nature and all Dharma-nature, with nothing lacking and nothing in excess. Thus, without attachment, sweeping away all dharmas and leaving behind every characteristic, this is true, pure holy conduct.
When we cultivate, we must reach a state in which not a single thought arises. If there is not a single thought, what Dharma is there to attain? When not a single thought arises, all Dharmas are complete. All Dharmas are quiescent; this is pure conduct.
Furthermore, one should cultivate ten kinds of Dharma. What are the ten? They are: knowledge of what is and is not possible; knowledge of the karmic results of past, present, and future actions; knowledge of the various meditations, liberations, and concentrations; knowledge of superior and inferior faculties; knowledge of the various inclinations; knowledge of the various realms; knowledge of the paths leading to all destinations; unobstructed knowledge of the divine eye; unobstructed knowledge of past lives; and knowledge of the permanent eradication of habitual tendencies.
Commentary: Above, it was said that the holy life is illusory and has no real substance. The holy life cultivated by Bodhisattvas is pure and luminous, without form or appearance. Yet after clearly understanding this principle, one should also cultivate the ten gateways to wisdom. These ten gateways are also called the Tathāgata’s Ten Powers. It is because of this wisdom that these powers arise. Once one has these powers, one can cut off delusion and realize the truth. One can cut off delusion and realize the truth because one possesses these ten powers. What are the ten wisdom teachings? They are:
1) Knowledge of what is and is not a proper basis: The Buddha is what is proper; the hells are what is improper. The Buddha is the realm of awakening; the hells are the realm of delusion. In the realm of awakening, one attains radiance; in the realm of delusion, one attains darkness. There is another way of explaining it: Having great wisdom that illuminates the true aspect of all dharmas is what is proper. Without wisdom, one remains within the Three Realms, not knowing how to escape; this is what is improper. There is yet another explanation: “Proper” means the place of awakening, while “improper” means the place of delusion. In short, attaining the fruit of sagehood is what is proper; falling into the three evil paths is what is improper. Clearly understanding the true aspect of all dharmas is what is proper; not clearly understanding the true aspect of all dharmas is what is improper. Severing delusion and realizing truth is what is proper; being deluded and failing to awaken is what is improper. With wisdom, one can analyze immeasurable principles. The Buddha, with wisdom, knows what is and is not a proper basis.
2). Wisdom concerning karmic retribution in the past, present, and future: A Bodhisattva should cultivate this teaching and contemplate that those who created evil karma in a past life experience evil retribution in this life, while those who created good karma in a past life experience good results in this life; those who create evil karma in this life experience evil retribution in the next life, while those who create good karma in this life experience good retribution in the next life. The same principle applies to future lives.
In short, whatever karma one creates, one receives the corresponding retribution—without the slightest error. Why create karma? Because delusion arises. Why does delusion arise? Because ignorance wreaks havoc. With a single unaware thought of ignorance, the karmic aspect, the transforming aspect, and the manifested aspect arise; these are the three subtle aspects. Once the three subtle aspects have arisen, one creates all kinds of karma and must undergo all kinds of retribution. Therefore: “To know the causes from a past life,
look at what you are experiencing in this life.
To know the effects in a future life,
look at what you are doing in this life.” This is the clearest explanation of cause and effect. The Buddha has the wisdom to know the karmic consequences that must be experienced over the three lifetimes.
3). Wisdom from the liberation samādhi of meditation: Meditation here refers to all forms of dhyāna. Dhyāna is translated as “cultivation through contemplation.” Contemplation means to bore through. What does it mean to bore through? It is like using a drill to bore a hole. When the hole has been bored through, this is called boring through—penetrating all the way. What does it mean to penetrate all the way? It means penetrating to the inherent Buddha-nature. It also means breaking through ignorance. Once ignorance is broken through, you see the light of wisdom. Ignorance means not seeing clearly: whenever a situation arises, if you cannot see through it or let it go, and cling to it, then you are moved by that situation. This means you have not penetrated it. If you can transform the situation, you have the power of samādhi. When you investigate until not even a single thought arises, and there is originally not a single thing, that is good news—you are already close to awakening.
We study Buddhism, but no matter how many years we study, if we cannot break our attachments, all that study is useless and becomes mere verbal Zen. Hence the saying: “Good at talking but not at doing
is like a person made of stone.” When cultivating, do not cling to any states. Whatever state arises, you must recognize it. Whether the circumstances are favorable or adverse, it makes no difference. This is called “the test right before you.” If you cannot pass the test right before you, then you have no skill in concentration. If you can pass it, then you have skill in concentration. What is “the test right before you”? It is when someone standing before you praises or slanders you, and your mind remains unmoved. This is the state of the Bodhisattvas of the Ten Abodes.
The realm of meditation has four dhyānas. Once one attains the realm of the first dhyāna, one can enter samādhi at any time and in any place. When one enters samādhi, the pulse stops, making one like a “living dead person.” Once one attains the realm of the second dhyāna, one enters samādhi as soon as one sits down. Not only does the pulse stop, but breathing stops as well. However, although the external respiratory system stops, the internal respiratory system continues to function: breathing through the nostrils stops, but breathing through the pores begins.
Once one attains the realm of the third dhyāna, even thoughts cease, yet one still knows that one is sitting in meditation. At this point, truly, not a single thought arises. The first dhyāna is very joyful; in the second dhyāna, one is very joyful within samādhi; in the third dhyāna, one relinquishes joy and attains a wondrous bliss that is neither emptiness nor form. The fourth dhyāna is called the Ground of Purity through Relinquishing Thought. This is a state within meditation, not the attainment of a stage of fruition.
Some ignorant bhikshus mistakenly regard the fourth dhyāna as the fourth fruition. This is a completely mistaken view. Because they do not understand the stages of cultivation, they claim to have attained fruition before attaining it, to have gained wisdom before gaining it, and to have become enlightened before awakening. As a result, they commit the grave offense of great falsehood and fall into the hell where tongues are cut out.
Liberation has eight forms, also called the eight renunciations, which oppose and relinquish the afflictions of the three realms. What are the eight forms of liberation? a) Having the perception of form internally, one contemplates forms externally and is liberated.
b) With no perception of form internally, one contemplates forms externally and is liberated.
c) He enters and dwells in the liberation of the beautiful, having personally realized it with the body.
d). Liberation of the sphere of infinite space.
e) The liberation of the sphere of infinite consciousness.
f). The liberation of the sphere of nothingness.
g) The liberation of the sphere of neither perception nor non-perception.
h). He enters and dwells in the cessation of perception and feeling, having realized it for himself.
The concentration of the cessation of feeling and perception often causes the six consciousnesses of the mind to cease and not arise.
Samādhi is translated as right concentration or right reception. To be free from distraction is concentration—that is, to focus single-mindedly on a pure object, so that the mind does not become distracted. The Buddha has the wisdom to know the various dhyānas, liberations, and samādhis.
4). Superior and inferior faculties: The faculties are the six faculties—eyes, ears, nose, tongue, body, and mind—and each may be superior or inferior. The Buddha has the wisdom of the ten powers and can observe the superior and inferior faculties of all sentient beings. He clearly knows the faculties and dispositions of all sentient beings: who should plant roots of goodness, whose roots of goodness are growing, whose roots of goodness have ripened, and whose roots of goodness have been liberated. He possesses this wisdom.
5). Wisdom of diverse explanations: All sentient beings have different wisdom, thoughts, and views. The Buddha uses skillful means to teach and transform them according to which Dharma they understand. Thus, “Know yourself and know your opponent, and you will win every battle.” First, you must know yourself, then know others; only then can you teach and transform sentient beings. The Buddha possesses wisdom of diverse explanations.
6). Knowledge of the diversity of realms: The Buddha has the power of wisdom to know the diversity of realms. He knows that sentient beings are infinitely varied, and that the realm of each kind of sentient being is different. However different they may be, the Buddha can know them all; He possesses this power of wisdom.
7). Knowledge of the paths leading to all destinations: The Buddha knows what path one practices and where it leads—that is, what Dharma one must practice to attain a particular fruition. This is the wisdom that fully knows all things. The Buddha possesses this power of wisdom.
8). The wisdom of the unobstructed heavenly eye: The power of the heavenly eye is unobstructed. It can observe the three thousand great thousand worlds and the sentient beings in the heavens and in the human realm—their roots and dispositions, whether they are good or evil, whether they are being born or dying. Nothing obstructs it. The Buddha possesses this unobstructed power of wisdom.
9). Unobstructed knowledge of past lives: “Past lives” refers to the causes and conditions accumulated over countless lifetimes in the past. Are one’s roots of goodness deep or shallow? Has one studied the Buddha’s teachings for one lifetime, or for many lifetimes? Once all kinds of causes and conditions are clearly understood, one knows which Dharma to use to teach sentient beings. The Buddha possesses this power of wisdom.
10). Wisdom to Permanently Sever Habitual Tendencies: Habitual tendencies are faults. Throughout countless lifetimes, we have acquired many defiled habitual tendencies, and even when we want to sever them, we cannot. Why? Because we lack wisdom. For example, one may crave beautiful clothes, delicious food, a fine home, or a new car. Any desire for enjoyment is a habitual tendency. Countless habitual tendencies are stored in the field of the eighth consciousness; they are too numerous to describe. For instance, some people have no habitual tendency to crave wealth, but do have one for beautiful women; some have no habitual tendency to crave beautiful women, but do have one for new cars; and some have no habitual tendency to crave new cars, but do have one for drinking wine. In short, even if we have no habitual tendencies involving clothes, food, or shelter, we may still have habitual tendencies involving wine, women, or wealth. All habitual tendencies are called outflows. If we have habitual tendencies, then we have outflows. Outflows cause us to lose our own precious treasure. Therefore, cultivators of the Way must be careful and vigilant, constantly guarding the precious treasure of their own bodies. Do not let it be lost! The Buddha has the power of wisdom to permanently sever all habitual tendencies. Not only did he sever them long ago himself, but he also enables all sentient beings to study the Buddhadharma and permanently eliminate every habitual tendency.
Regarding the Tathagata’s ten powers, examine each one individually. Within each power are immeasurable meanings, all of which should be carefully inquired into.
Commentary: A Bodhisattva cultivating pure conduct must contemplate and thoroughly investigate each of the Tathāgata’s ten powers of wisdom. Each power of wisdom contains immeasurable, boundless meanings. One must personally contemplate and investigate each meaning. One should question oneself—that is, turn the light around and reflect inward, seeking within oneself.
Having heard this, one should arouse a mind of great compassion, observe sentient beings, and never abandon them. Contemplate the nature of all dharmas without ceasing. Perform unsurpassed deeds without seeking reward. Fully understand that realms are like illusions and dreams, like reflections and echoes, and also like transformations.
Commentary: Bodhisattvas cultivate pure Brahma conduct, clearly and thoroughly understanding the boundless meanings and Dharma methods, and study them carefully for themselves. Or, after hearing them in the presence of the Buddhas, they should give rise to great unconditional loving-kindness and great compassion that regards all as one body. Buddhas and Bodhisattvas do not see the faults of sentient beings. Why? Because they regard the faults of sentient beings as their own faults. Thus they possess great compassion in full: that is, they give happiness to sentient beings and relieve their suffering. They observe all sentient beings without regard to whether their faculties are superior or inferior, and teach them impartially. Those with keen faculties are taught the Prajñā Dharma; those with dull faculties are taught the Dharma of cause and effect. No sentient being is abandoned. Venerable Ānanda said, “If even one sentient being has not yet become a Buddha, I will not attain the realization of Nirvāṇa.” This is an exceedingly supreme vow. They vow to save sentient beings without making distinctions among them, and so they abandon none. One must contemplate the meaning of all Dharmas; all eighty-four thousand Dharma methods must be studied and clearly understood. Because they seek the unsurpassed Way and are always diligent, they never stop. They cultivate the unsurpassed endeavor—the Buddha Way—and perform unsurpassed meritorious deeds, nurturing unsurpassed blessings and wisdom. Yet they do not seek a favorable reward. When they gain wholesome merit, they dedicate it entirely to all sentient beings; they have no intention of seeking a favorable reward for themselves. Thus, “Do good without seeking repayment”—this is the Bodhisattva’s compassionate heart. Bodhisattvas thoroughly understand states and recognize them very clearly. They have no attachments, and so they know that all states are conditioned phenomena, like illusions, dreams, images, and echoes—all false and unreal. They are also like transformations: what was nothing becomes something, and what was something becomes nothing. Hence, “transformations are inexhaustible”; all states are like this.
If the bodhisattvas can accord with such contemplation and practice, and give rise to no dualistic understanding of any dharma, all the Buddha-dharmas will quickly manifest before them.
Commentary: If Bodhisattvas contemplate the various Dharmas described above and thereby become consonant with the Dharmas, what does “consonant” mean? It means thoroughly understanding the essential principle of the fundamental nature, illuminating all Dharmas, and joining with them as one, without dividing them into this and that. This is the principle of two yet not two, and not two yet two. At this point, one does not give rise to dualistic views regarding any Dharma gateway; every gateway is the ultimate meaning. Although there are no two kinds of understanding, countless meanings still arise. Although countless meanings arise, they are still the nondual Dharma gateway. If one can contemplate and practice in this way, all Dharma gateways will immediately become clearly illuminated. One will then be consonant with the Dharmas and will not give rise to dualistic views. In this way, all the Buddha-Dharmas will soon appear before one.
At the moment one first arouses the aspiration, one immediately attains unsurpassed, complete, perfect enlightenment, knows that all dharmas are the very nature of mind, and realizes the body of wisdom, awakening through no one else.
Commentary: At the very beginning, when one arouses the bodhi mind, one immediately attains Anuttara-samyak-sambodhi. “A” means “without,” “nậu đa la” means “supreme,” “tam” means “right,” “miệu” means “equal,” and “bodhi” means “awakening.” That is, unsurpassed, right and equal enlightenment.
“Right enlightenment” is the level of those of the Two Vehicles. Those of the Two Vehicles are different from ordinary beings. Ordinary beings are not awakened; they are people who have no enlightenment. Those of the Two Vehicles are self-awakened; they are people who awaken themselves.
“Right and equal” is the level of Bodhisattvas. Bodhisattvas are different from those of the Two Vehicles. Although those of the Two Vehicles awaken themselves, they cannot awaken others. Bodhisattvas, however, having awakened themselves, also awaken others. They have greater compassion than those of the Two Vehicles, and therefore practice the Bodhisattva path.
“Unsurpassed” is the level of a Buddha. Buddhas are different from Bodhisattvas. Although Bodhisattvas have perfected both self-awakening and the awakening of others, their practice of awakening is not yet perfected. Buddhas, by contrast, have perfected all three kinds of awakening, and are therefore called Buddhas. No one is higher than a Buddha. Thus, unsurpassed, right and equal enlightenment is the fruition of Buddhahood.
At that time, the Bodhisattva knew that all phenomena are created by mind alone. The sutra says:
“If anyone wishes to know clearly
all the Buddhas of the three times,
let them contemplate the nature of the Dharma realm:
all things are created by the mind.”
Therefore, it is said that all dharmas are never separate from one’s own nature. If they were separate from one’s own nature, there would be no dharmas at all. If one can contemplate and investigate in this way, one will see through to the true nature of all dharmas and thereby attain the body of wisdom. This body of wisdom is not obtained from outside; rather, only by awakening oneself to this realm can one realize the samādhi of the body of wisdom. The Sixth Patriarch Huineng said:
“When deluded, the teacher saves you.
When awakened, you save yourself.”
That is the principle. At the time of awakening, there is an inconceivable realm. This realm is not sought outside oneself; it is realized for oneself. If one has a realm of awakening, it must be confirmed by a good spiritual teacher; otherwise, it cannot be established. However, the good spiritual teacher who confirms it must be someone who is awakened. When the Sixth Patriarch was at Mount Huangmei, the Fifth Patriarch verified that He had awakened. Therefore, He went to Guangdong to spread the Buddhadharma, transmit the Buddha’s mind-seal, and teach and transform sentient beings.
Please pay attention, everyone! Awakening is not something one declares for oneself; only when a good spiritual teacher who is awakened confirms it can it be called awakening. In Buddhism, one must observe the rules. Everything must accord with the Dharma’s standards, and one must gradually move forward along the path toward awakening. If one does not observe the rules, one does not accord with the Dharma’s standards; one cannot simply declare oneself a patriarch.
The level of a Bodhisattva surpasses that of an Arhat. An Arhat has broken free of attachment to the self, but has not yet broken free of attachment to dharmas. The self is empty, but dharmas are not; one still clings to all dharmas as truly existent. At the level of a Bodhisattva, both self and dharmas are empty. One is fundamentally unaware that there is a self. One knows neither existence nor nonexistence, neither left nor right; all attachments are broken. Arhats have ended partial-section birth and death (of the physical body), but have not yet ended transformational birth and death (of the mind). Bodhisattvas, on the other hand, have ended both kinds of birth and death mentioned above, and enter Nirvana without remainder.
What is partial-section birth and death? It means that you have your own portion and I have mine; you have your own form and I have mine. Each person has a portion and a section, which is why it is called partial-section birth and death. It can also be said that all sentient beings in the three realms are born according to their karma. Plant wholesome karma, and you are born on a good path; sow unwholesome karma, and you are born on an evil path. Whatever causes and conditions you have, you undergo the corresponding retribution, while your lifespan and physical form change and differ from one another; therefore, there is partial-section birth and death.
What is transformational birth and death? It means that each thought passes away, and each thought changes. It also means that one’s stage of cultivation changes, and one’s appearance changes as well; the more it changes, the easier it becomes. It can also be said that as Bodhisattvas cultivate, their earlier state of mind differs from their later state of mind. This is birth and death of the mind, not birth and death of the body. Hence: “Transform the coarse body into a subtle one, and change a short lifespan into a long one.” This is why it is called transformational birth and death.
Fragmentary birth and death is birth and death within the Three Realms; it can only be brought to an end by attaining the fourth fruit of arhatship. Transformation birth and death is birth and death beyond the Three Realms; it can only be brought to an end by attaining the eighth stage of a bodhisattva. Fragmentary birth and death is physical birth and death. Transformation birth and death is psychological birth and death.
END OF CHAPTER 16