In Buddha Dharma, “Prosperity and adversity are both expedient means.” Prosperity and adversity are both conditions encountered on the path to Enlightenment. They help us deal with the people and events in our daily lives.

Question: How do we decide if things are good or bad? This is difficult, especially when other people do not agree with us. How can we determine right from wrong using our wisdom eye? 

Grand Master’s Dharma Talk:

All circumstances in life appear either good or bad. In Buddha Dharma, “a good condition” is prosperity and “a bad condition” is adversity. What should our attitude be when faced with prosperity or adversity? The answer is to be tolerant and practice right mindfulness.

In prosperity, if we don’t have right mindfulness, good conditions will turn bad. A common saying is “Extreme joy turns to sorrow.” In adversity, if you panic and feel lost, it’s inappropriate. The virtuous say that, “Blessings come after calamity.” Thus, “bad conditions” are not absolutely bad. In Buddha Dharma, “Prosperity and adversity are both expedient means.” They help us deal with people and events in our daily life. They show us the Way.

Once upon a time, there was a king in ancient India. He went hunting with his minister and attendants. The king felt hungry and thirsty after walking in the forest. He asked the minister to find food. The minister saw a tree with abundant red and juicy fruit. He picked a fruit as an offering for the king. The king used a knife to peel the fruit’s skin and accidently cut his finger. It was painful and bleeding. Out of his ignorance he blamed the minister.

However, the minister told the king, “Your majesty, it may not be a bad thing that your hand is bleeding.” The king was very angry and said, “It really hurts and is bleeding. How can you say that it is not a bad thing? Do you think me a fool!” The king chased the minister away. When this happened, there was a tribe of barbarians living in the mountains and they were looking for a human being as a sacrifice. Each year, they killed a person taking his heart to offer to their god. The king was captured by the barbarians and taken to the tribal chief. The chief ordered his warriors to take off the king’s garment. As they were about to kill him, they saw his hand was bleeding. It was not a good omen. Offering an incomplete body to their god was insincere. Because of this they released the king. Upon his release, the king realized his minister was right. Being hurt and bleeding was not necessarily bad. This “bad condition” had turned good, and saved his life. Returning to his palace, he understood and appreciated the minister’s wisdom.

Seeing the minister, he was sorry and said, “I scolded you and chased you away in the mountains.” And he asked the minister, “Are you angry with me?” This minister replied, “Your majesty, I am not angry at all. On the contrary, I really appreciate you.” “Why?” The king asked,  the minister answered, “If you had not chased me away, the barbarians would have caught me, instead of you and I would have been killed. Therefore, I am really grateful, you saved my life.”

From this story, we understand that misfortune and blessing are not absolute. No matter if there is prosperity or adversity, maintain your right mindfulness. Deal with it tolerantly. Then adversity will become good and prosperity will increase and last longer.

“This practice is on how to train the six sense organs: eyes, ears, nose, tongue, body and mind. If we can restrain and discipline our six senses, our emotions will be pacified effortlessly.”

Question 1:

A person depicted in a short film relieved his anxieties by shouting aloud on the seashore. Grand Master, “Is this a good way to manage our emotions?”

The Grand Master’s Dharma Talk in Response:

The man in the film gave vent to his stress by shouting. This is not true relief. If you do not solve the problem at its root, it will come back again… and never end.

The right solution is to uproot the problem. In Buddha Dharma, the fundamental way is to moderate our body and mind suitably. If we know how to harmonize our body and mind, to pacify our mind, we are on the way to attaining a virtuous and saintly state. There is a well-known verse in Buddha’s teaching: “The fool adjusts the body, the wise one adjusts the mind.” Those who adjust the body only, and not the mind, are ordinary people. Those who adjust the mind, and not the body, are wise and virtuous people.

Once upon a time, Shakyamuni Buddha took walking meditation outside the monastery. He saw a practitioner on the riverbank who looked restless. He asked him several questions: “Is anything bothering you? When did you become an ordained monk? And… How long have you been practicing?”

The monk replied “I have been ordained for more than twenty years and I feel ashamed. Although I have been practicing for so long, my mind is not pacified, I still feel restless. World Honored One, please teach me how to ease my mind.”

While they were talking, a turtle crawled up on the riverbank. A fox, hunting for food at the same time, went after this turtle. As soon as the turtle detected the fox, it immediately withdrew its head, tail, and then its four feet. The fox sniffed the rigid dome-shaped shell and left.

The Buddha used this scene as an analogy, “Look! This turtle protected its own life by withdrawing its head, tail and feet. It is the same in our practice. We have many deluded and wandering thoughts. We have feelings of gain and loss. We are unaware of the right direction. Our mind may feel restless and desolate. Focus on the cultivation of the six sense organs: eyes, ears, nose, tongue, body and mind. Restrain and discipline the six senses and our mind will be pacified effortlessly. “

Question 2:

Is this way of managing your emotions consistent with Buddhist Chan practices?

The Grand Master’s Dharma Talk in Response:

When our minds are vexed, our bodies act blindly without forethought. In Buddhism, to attain deep meditation (Dhyana), there are three principles: To uphold the pure precepts, to deeply believe in causality and to realize our original mind.

First: To uphold the pure precepts. If everyone upholds the precepts and purifies the karma of body, speech, and mind, their spoken words will be thoughtful and wise. Simultaneously, there will be no improper bodily karma.

Second: To deeply believe in causality. Understanding the principle of cause and effect eliminates wrongdoings.

Third: To realize our original mind. If we acknowledge everyone has the Buddha mind, we will peacefully dwell in this awareness. This means you will no longer cling to circumstances and body and mind will be at rest.
What is the original mind? It is a clear mind, a focused mind, a pure mind. Our original mind, our peaceful mind, our awakened mind, is like a mirror. It is still water, always both calm and reflective.

Question 3:

In our ordinary life, how do we avoid being affected by external circumstances?

The Grand Master’s Dharma Talk in Response:

“Walking is Chan! Sitting is Chan!” Whether we walk, stand, sit or even lay down, the mind must not be scattered. Maintain awareness at every moment.

Be the master of your mind. Wherever you are, your mind should centered there, fully engaged. When you are working, the mind is working. When you are  chanting the sutra, the mind is chanting the sutra. When you are meditating, the mind is meditating. There can be no second thoughts; only the single focused mind can accomplish this. When your mind is centered you will know that “Walking is Chan” and “Sitting is Chan”. With a centered mind you can accomplish anything: students can complete their studies. Workers can succeed in their careers. Practioners who focus on pure practice can attain enlightenment.

Translated from a Dharma talk by Ven. Wei Chueh

Right Diligence

In all our pursuits in life, we must not only be diligent, but must have “right diligence.” If we only have diligence but the direction of our diligence is not correct, we will be opposed to the Way, and this will lead to deleterious effects. For example, in our society, some people stay up all night to gamble, play computer games, or play mahjong—that is not right diligence. The Four Right Efforts in Buddhism: “Let virtuous thoughts that have arisen increase; let virtuous thoughts that have not arisen swiftly arise; let evil thoughts that have arisen be eradicated; let evil thoughts that have not arisen never arise.” This is the correct direction of diligence.

To attain success in our cultivation, we must make unceasing effort both day and night, use this mind of diligence to be mindful of the Buddha, the Dharma, the Sangha, and the precepts, and practice the six paramitas. Besides being diligent now, we must always generate great vow never to regress in this lifetime and future lifetimes, to practice the bodhisattva way—that is true diligence. Just as Shakyamuni Buddha perfected his wisdom, blessings, and virtues for three asamkheya kalpas—that is the greatest diligence.

In a previous lifetime, when Shakyamuni Buddha was the Lo Ji Immortal, he diligently sat in meditation both day and night until “a bird nested on his head, and grass grew up to his knees.” A bird built its nest in his hair and laid eggs, grass beneath him grew up to his knees, yet he remained unmoved. He let go of both body and mind, was tranquil and still, free from any non-essential (useless) thoughts. That is right diligence, great diligence. That is why the Buddha has infinite samadhi power. This is the result of his constant diligence and effort.

In another lifetime, Shakyamuni Buddha was born as the Great Almsgiving Prince. He practiced dana (charitable giving) with diligence. But the treasures of the kingdom were limited and he was not able to help all the people. Therefore, to help sentient beings, the Prince went to seek treasures from the ocean. There he hoped to obtain the mani pearl from the Dragon King so that he could exchange it for food and clothing to donate to the people. His sincerity moved the God of the Ocean, who stole the mani pearl from the Dragon Palace and offered it to the Prince. But when the Dragon King found out about it, he used his supernatural powers to retrieve the mani pearl. The Prince thought that if he didn’t have the mani pearl, he could not save the people; therefore, he decided to empty the ocean water and enter the Dragon Palace to ask the Dragon King for the mani pearl. He subsequently tried to empty the ocean water pail by pail. But how could the ocean water be emptied? The Prince was not daunted by the difficulties and continued to empty the ocean water day and night until he became emaciated, exhausted, and finally fainted. At that time, the Four Heavenly Kings were deeply moved by the Prince’s diligence in willing to sacrifice his life to help all beings, so they immediately helped the Prince and quickly emptied over half of the ocean’s water. This alarmed the Dragon King, because if the ocean water were emptied, all the beings in the ocean would perish. So he quickly offered the mani pearl to the Prince. This unrelenting effort of the Prince is the practice of “diligence.”

 Diligence in Practice

Diligence consists of diligence in practice and diligence in principle. Most cultivators are diligent in practice and do not clearly understand what the “principle” is. What is diligence in practice? It is prostrating to the Buddha – prostrating a thousand times a day; reciting the Buddha’s name – thirty thousand, fifty thousand, or a hundred thousand times; reciting the sutras – ten chapters; or reciting the mantras ten thousand times or more. These are all diligence in practice. To attain our goal, we should be diligent in practice with perseverance and determination. If we do not have perseverance and determination, our mouth dries up after reciting the Buddha’s name for a short time, or we give up after reciting just a few chapters of the sutra. With this kind of attitude, it is not easy to attain the Way. We must not only be diligent in our cultivation, but to succeed in any pursuit in life, we must persevere. When one has a mind of perseverance, even those of low faculties can succeed. On the other hand, no matter how intelligent one is, one may not easily attain success. Therefore, in everything that we do, we must be diligent and never regress.

In Buddhism, there are many anecdotes about diligence in practice. The “Wax-Sunning Master” was one example. During the early Ming Dynasty, there was a bhikshu who was the sacristan of the Zen Hall. He was worried that the candles would become moldy, so he placed them under the hot sun in June. However, under the sun, the candles all melted into liquid wax. Later on, people called him the “Wax-Sunning Master.” Once, the Buddhist Institute was recruiting students and the “Wax-Sunning Master,” hoping to open his mind to wisdom, also wanted to study there. Although the Institute did not have any entrance requirements, because he was illiterate, he was not accepted. But he was very determined and continued to make prostrations, pay homage, and would not leave. Therefore the Buddhist Institute accepted him. After he entered the Institute, he gradually learned to read. When others were sleeping or resting, he would still be studying. Because he persevered and never failed to be diligent, he later became a great Dharma master, one with the highest achievement in the Buddhist Institute.

We must be diligent in our cultivation. When listening to sutras, we must not become drowsy or give rise to delusive thoughts, otherwise we will not be able to attain the fruit of the Way (enlightenment). Famous people in the world also depend on their diligence to achieve success. Therefore, in our struggle through life, we must fulfill the requirements of diligence.  Diligence in practice consists of thoughts moving unceasingly with attachment to objects, and the mind still in the midst of arising and ceasing. If we base the fundamental cause of our practice on the mind’s arising and ceasing, we will reap the fruits of birth and death in the future. Therefore, diligence in practice is still separate from the Way, so we should take a step further to achieve diligence in principle.

Diligence in Principle

Diligence in Principle is to base the fundamental cause of our practice on a mind that neither arises nor ceases. We will then reap the fruit of freedom from birth and death—attain nirvana and enlightenment. What is freedom from birth and death? It is this very mind that everyone has. “The mind is Buddha.” When enlightened, this mind is the Buddha. Everyone has this mind. As soon as we are born we know this mind of pain, itchiness, tears, and laughter; it is not given to us by our parents, nor does it arise from our thinking or our practice; it is not given to us by anyone else, it is inherent in us. Even though we are now ordinary beings, if our mind does not give rise to defilements or have delusive thoughts, the bodhi mind will immediately manifest. Therefore, we must now practice not giving rise to the mind, not moving our thoughts, not clinging to objects, not being confused, then this mind is samadhi; we do not need to practice samadhi elsewhere; this mind is constantly clear; this is wisdom; we need not seek wisdom elsewhere. Because where there is seeking, there is gain and loss; where there is gain, there is loss; where there is attainment, there is loss: these are not inherent in us.

“Foundation” means the root. It is the fundamental inherent mind of sentient beings that is unborn and undying; it is the “fundamental cause of cultivation” It is this inherent mind that is the root of cultivation in the causal ground. When Shifu teaches the Dharma, if your mind that listens to the Dharma constantly maintains clarity, neither arises nor ceases—this is the “root.” (foundation). We need not look for it elsewhere. For example, contemplating the hua tou, giving rise to thoughts, reflecting, and contemplating the hua tou that neither arises nor ceases—this also is the pure Dharma body of Vairocana Buddha. This is the “fundamental cause of cultivation.”

The Sutra of Complete Enlightenment states, “All Tathagathas originally arise from the causal ground.” “The causal ground” is the causal ground of the mind. The “root” is our fundamental inherent Buddha nature. With this causal ground as the foundation of our cultivation, this mind will constantly be free from delusive thoughts, not fall into confusion, and be master of itself. This is diligence in principle. In the Shurangama Sutra, the World Honored One clearly elucidated the main condition for abandoning delusion and removing the true. “When cause and effect are the same, defilements are clensed/eradicated and one enters nirvana; untying our bonds by their roots, we are liberated from bondage and attain enlightenment.” Therefore, the causal ground of the mind is the stage of attainment/enlightenment. Practicing accordingly is diligence in principle, great diligence.

Practicing without Effort: Practice and Principle are in One Suchness

 “Not giving rise to a single thought” is great diligence. When thoughts are produced, they will certainly be extinguished. When the mind that arises and ceases is the fundamental cause of practice, it is the expedient means of diligence in practice. For example, if we begin by reciting “Amitabha” and follow it with another “Amitabha,” then the first “Amitabha” is extinguished. Therefore this mind is always in the midst of arising and ceasing (birth and death) and the recitation of the Buddha’s name also arises and ceases. If we understand the truth of ‘diligence in principle,’ this mind will be free from birth and death. When we realize this truth, we should recite the Buddha’s name through principle. The reciting and what is recited are both empty. Even though empty, this mind is perfectly clear and lucid, in suchness and unmoving. This is “in every thought the Buddha is in the world.” This mind exists at every moment. Reciting this way is truly inconceivable. Reciting is the Buddha; not reciting is the Buddha. Reciting is the Way; not reciting is the Way. The mind is perfectly clear and lucid, and absolutely tranquil. This is the Buddha. This is true diligence.

In cultivating the Way, the mind that neither arises nor ceases should be the fundamental cause of cultivation. To attain this mind that neither arises nor ceases is the ultimate goal of cultivation. Those who realize this principle are called “saints who have realized the principle.” The principle neither arises nor ceases; it has neither form nor characteristics. If one practices all Dharma methods and makes effort from the principle, the practice is the formless Dharma that neither arises nor ceases—not giving rise to the mind, not moving one’s thoughts, constantly maintaining the existence of this mind that neither arises nor ceases. At this time, not making effort is making effort. The ancients say, “all Dharmas flow from this source. All Dharmas return to the Dharma realm.” All Dharmas return to the Dharma realm of the principle. “Principle” is this mind that is unborn and undying, and awareness is always present. After practicing, one is not attached to the practice. In reciting there is no one who is reciting and nothing that is recited. Everything is always in one suchness. This is to practice without effort.

Practicing without effort is great practice, great diligence. When we realize this principle, we will attain the birthless state. When we realize this principle, we will instantly attain the state of the sages. When we practice after realization, we can practice all virtuous dharmas and yet not be attached to them. This is to practice with non-practice; to be mindful of no-mind. This is the true cultivator. If we do not realize this principle, it is diligence in practice only, and we are still dwelling in the mind that arises and ceases. This belongs to the state of birth and death and will result in the retribution of birth and death. By planting the cause now, the retribution is in the future and not in the present; therefore one is always in the state of an ordinary being. The Buddha’s realm within the ten Dharma realms is “Utilizing the One Vehicle; all virtues are perfected.” “One Vehicle” is the mind that is unborn and undying as the cause of fundamental cultivation. Besides this, there is no second method. The Buddha cultivated for three asamkheya kalpas, beginning as an ordinary person, finally attaining supreme unsurpassed enlightenment, never straying from this mind. Therefore it is said, “A journey of a thousand miles is not separate from the first step.” Cause and effect are always one.

To realize the principle of no arising and no ceasing is to see our own inherent Buddha nature. Practicing according to this method is to practice with non-practice; it also is to practice without effort. At this time, any dharma we touch is the Buddha Dharma. Practice is principle and principle is practice. Practice and principle are non-dual. Practice and principle are one. If we only practice diligence in principle and are not diligent in practice, it will also be difficult to realize the truth. Therefore, in order to gain true benefit from our practice, we must be diligent both in practice and in principle. We must realize the principle, and cultivate the practice. When we understand this we should practice by relying on this true mind, constantly not deviating from this mind, then we will be able to attain the fruit of the Way in this life.

by Grand Master Wei Chueh

The foundation of Buddhism is this mind. Therefore, Buddhism is the doctrine of the mind. All the sutras and shastras point to this mind. Ordinarily, when we are in motion, the mind also moves; when we stop moving and are still, we are confused and have deluded thoughts; we do not know where our mind has gone. Only during meditation we learn to fully realize how to let go of all things, to bring back our mind; whether we are walking, standing, sitting, or lying down, we are not apart from this mind; that which is listening to the Dharma is our own [true] self.

From childhood to old age and death, at every stage, every year, every hour, every minute, and every second, we are constantly changing. Only this mind neither arises nor perishes, neither comes nor goes, is neither pure nor impure—that is our true self. If we understand our mind from this viewpoint, we will not fail to achieve our potential after embracing the monastic life.

After Awakening to the Way, We Must Work More Diligently

When we understand this principle, the ancients call it “being awakened to the Way.” We can practice only after we are awakened to the Way. If we are not awakened, we do not even know where the Way is, where the Buddha is, or where the mind is. When we are awakened to this mind, we will realize that although this mind is intrinsic, it is filled with confusion, vexations, and ignorance. Therefore, we need to work and practice harder. To be awakened is not the end. If we do not understand this principle, we will think that we are right, that we probably are transformed bodhisattvas, or virtuous and learned ones.
After we are awakened, we will realize that cultivation is not easy. If we do not understand this principle, it is to be attached to the Dharma. Therefore the ancient sages say, “Before awakening we think we are good enough; after awakening there is much more work to do.” Before we are awakened to this mind, we are satisfied with our practice; we think that we cultivate blessings and wisdom like a bodhisattva. “After awakening there is much more work to do”—we must be in accord with conventional truth, liberate sentient beings, subject and object must be empty, we do not cling to emptiness or to existence; every thought must be distinct and clear; we must be masters of ourselves everywhere; we must constantly elevate and purify this mind, in stillness and in motion, in prosperity and in adversity, in sickness and in health, in life and in death—therefore we say “there is much more work to do.”

I believe that after seven days of calming and subduing [the mind,] you have gained some understanding about yourselves. Did you experience a good stick of incense (good meditation session) during these seven days? If you were able to sit through a good stick of incense, the merits are inconceivable. This good stick of incense is known as the root of wisdom. When you understand this mind, that is also the root of wisdom; when this mind is in accord with the Way, it is also the root of wisdom. Buddhism teaches that one is the root of virtue and one is the root of wisdom. The root of wisdom is inherent in us
(intrinsic). “The self nature of bodhi is originally pure” means to this mind nature. The virtuous root is to “cultivate all virtues; do not neglect to cultivate a single virtue; sever all evil; do not neglect to sever a single evil; liberate all sentient beings; do not neglect to liberate a single sentient being.” “Do no evil; practice all virtues”—this is known as the root of virtue. “Purify your mind” is the root of wisdom. In cultivating the Way, we must not be confused or ignorant or deceive ourselves. Ask ourselves whether we have reduced our vexations, whether our mind is purified; when we are in motion or in stillness, idle or busy, does this mind still exist? That is Chan.

“Chan is the mind of the Buddha; the scriptures are the mouth of the Buddha; the precepts are the body of the Buddha.” Chan is to think of neither good nor evil; the mind is perfectly clear; samadhi and wisdom are one—that is Chan; it is the Buddha’s mind; it is our own original mind. This mind is beyond words or speech; it is what Wang Yang Ming said, “When there is neither good nor evil, that is the mind’s essence.” When neither good thoughts nor bad thoughts have arisen, that is the mind’s essence; that is “Chan is the mind of the Buddha.” When we are meditating, see how long we can maintain this mind. If we can maintain it for one hour, time goes by in an instant. Therefore the ancient sages say, “Coming by chance under the pine tree, sleeping peacefully on a rock; in the mountain there is no sense of time; winter is over and one does not know the year.” This the mind of the Buddha. When we expound the Buddha’s teachings, that is the mouth of the Buddha. Shakyamuni Buddha taught the Dharma for 49 years; that is the teaching of words; therefore, we say, “The scriptures are the Buddha’s mouth/words.” “The precepts are the Buddha’s body”—by observing all the precepts and deportments, knowing both stillness and motion, observing the four proper deportments when walking, standing, sitting, or lying down; that is known as the precepts. We should know that in the final analysis, all our actions are this very mind. Therefore, to work hard on the mind is the foundation [of practice].

In Stillness and in Motion, When Idle or Busy, We Are Not Separate from This Mind

“Chan” is the mind-doctrine of Buddhism. Whether in stillness or in motion, whether it is the Chan school, the Pure Land School, the Vinaya School, or the Esoteric School, they do not deviate from this mind. Straying from our original mind is the Dharma of birth and death, and pertains to virtues and blessings. When we establish monasteries, liberate sentient beings, these are all expedient means, but without expedient means we cannot attain bodhi and nirvana. This is to “Skillfully employ expedient means; calmly abide in the Mahayana mind.” When we understand this principle, everything that we do—walking, standing, sitting, or lying down—is virtuous and is the Way. The Way is not separate from our daily lives, our speech, and our actions. The great master Yong Jia says, “Walking is Chan, sitting is Chan; in speech or in silence, in motion or in stillness, the essence is at peace.” When we are enlightened and come to a true understanding, this mind constantly exists, without any delusive thoughts; every thought is perfectly clear; we are masters of ourselves everywhere; whether we are in stillness or in motion, the mind exists and is perfectly clear—that is Chan. When we are meditating, there is only this mind that is tranquil and wu-wei, bright and clear, like a solitary moon high up in the sky; with only this one thought and no second thought; one thought until the end, one thought for ten thousand years; in ten thousand years, only one thought, without any confusion, delusions, or boredom. Whether sleeping or walking, there is only this one thought, never deviating from this mind. When we are talking, the mind is peaceful and at ease; when we are quiet/still, the mind is still peaceful and at ease; even if we are in a battle of whirling swords, this mind is perfectly clear, peaceful, and at ease; this is “walking is Chan, sitting is Chan, in speech or in silence, in motion or in stillness, the essence is at peace.” The ancients say, “Everything is right here.” Enlightenment is to be awakened to this mind that is intrinsic, to realize that the mundane mind does not give rise to delusive thoughts or ignorance—that is our own original face. It is not to see something or to obtain something.

The Western philosopher said, “I think, therefore I am.” “Thinking” is the mind’s function. If we do not think, does that means we do not exist? Where is this mind when it is still? This mind has essence, characteristic, and function. When Wang Yang Ming was enlightened, he clearly said, “When there is neither good nor evil, that is the mind’s essence; when there is good and evil, that is the mind’s function; to know good and evil is our conscience, doing good and eliminating evil is to be free from objects.” “When there is neither good nor evil, that is the mind’s essence” is the same as what the Sixth
Patriarch says, “With neither good nor evil thoughts, at this very moment, what is the Venerable Hui Ming’s original face?” When we are thinking of neither good nor evil, it is what the Chan patriarchs say, “Let not a single thought arise”—that is our original face; that is the mind’s essence. “When there is good and evil, that is the mind’s function” means that when this mind does not give rise to good thoughts, it gives rise to evil thoughts; whether there are good or evil thoughts, it is the mind that is functioning. “To know good and evil is our conscience,” is to know when our mind gives rise to good or evil thoughts or no thoughts; this “knowing” is our conscience; it is also what the sutra says, “To clearly distinguish the characteristics of all dharmas, one firmly abides in the ultimate principle.” If we cannot even distinguish between good or evil thoughts or no thoughts, won’t we be like a piece of wood, like a vegetable? That is not the Way. Therefore, we must be aware, examine ourselves, reflect, and be awakened. “Doing goodand eliminating evil is to be free from objects” means to subdue all the scattered thoughts and delusions in our mind; this is a method of practice. After we use this practice, we must not think or having used it; we must return to bodhi and nirvana. This is “the joy of bodhi awakened to the Dharma; the tranquil joy of nirvana.” Bodhi is this mind of perfect clarity, “the tranquil joy of nirvana.” Most people seek pleasures from external stimulations and feel that it is happiness; the cultivator finds the greatest joy in this tranquil mind. In most people, the eye takes forms as food; the ear takes sounds as food; the nose takes smells as food; the tongue takes flavors as food; the consciousness takes defilements as food. When we cultivate and listen to the Dharma, we are filled with the joy of the Dharma; this is to take the joy of Chan as food. When we are meditating, not a single thought arises—one thought in ten thousand years; ten thousand years with one thought; this is the sustenance of the cultivator. If we can realize this principle, we will understand the doctrine of the mind ground.

Letting Go and Taking Up Without Any Obstructions

When we look through the pages of history, the founding patriarchs not only benefited the self, but also benefited others. To benefit the self is when the mind transforms knowledge into wisdom, when we firmly abide in this mind, and purify this mind. Benefiting others is to establish monasteries, liberate sentient beings. The Sixth Patriarch broadly liberated sentient beings; Mazu erected forest monasteries; Bai Zhang established the monastic regulations; The old man Zhao Zhou was still liberating sentient beings when he was 80 years old; the Venerable Xu Yun established numerous monasteries—that is the true Buddha Dharma. It is not closing the doors and meditating, or reciting the Buddha’s name. Closing the doors and meditating is to cultivate in stillness. Besides stillness there must also be motion/action; therefore, we say that “in the fundamental ground of ultimate reality, not a single Dharma arises; in the Buddha’s work, not a single Dharma is disregarded.” Establishing monasteries, liberating sentient beings, benefiting others by means of all good deeds and causal conditions—this is “in the Buddha’s work not a single dharma is disregarded.” “In the fundamental ground of ultimate reality, not a single Dharma arises”—this means when we meditate, our mind does not want anything, because this mind is replete in all things; what else could it want? This mind “does not

seek the Buddha” because the Buddha is intrinsic in us. The pure and lucid mind, the awakened mind, the bodhi mind—these are all the Buddha, so if we still wish to seek the Buddha, that is to place a head on top of a head! Where should we look for it? To seek is to have delusive thoughts; to seek is to suffer; to seek nothing is bliss. “Do not seek the Dharma” because the mind gives rise to ten thousand dharmas; the Buddhas of the ten directions are in this mind; this mind is replete with immeasurable virtues and merits; all dharmas flow from this mind. “Do not seek the sangha.” What is the sangha? The Sixth

Patriarch said, “The sangha is purity.” When the mind maintains purity and right mindfulness, that is the sangha, so what else do we need to seek? When we seek, we will lose our right mindfulness, we will no longer see the sangha; when we constantly abide firmly in right mindfulness, comply with our awareness—that is the sangha. “Do not seek sentient beings”—sentient beings are fundamentally empty, so what is there to seek? We ordinarily tell sentient beings to seek the Buddha Way above and to liberate sentient beings below. Seeking the Buddha Way above—there is nothing to seek; subject and object are both empty; liberating sentient beings below—sentient beings are also empty. Although we liberate sentient beings, this mind must return to its self nature; one is by gradual [cultivation], one is by sudden [enlightenment]; they are compatible and nonconflictive. “Do not seek the Buddha; do not seek the Dharma; do not seek the sangha; do not seek sentient beings” means that we must work hard on this mind. In the Chan hall, we must let go of all things; yet in the Chan meditation center we must take up all things, be able to let go and take up, that is the true Buddha Dharma, that is true Chan.

When this mind is without obstructions, without distance, does not abide in emptiness or existence, that is the self nature of bodhi; it is lively and active, “like the lotus flower that does not cling to water, and the moon that does not cling to the sky”—this is to be truly awakened, otherwise, if the mind is attached to any state, it is not right. This is the mind of all of you listening to the Dharma! It is intrinsic; from here we must learn to understand ourselves.

Knowledge and Action Are One; Practice and Principle Are in One Suchness

Chan practice is to let go of all things, firmly abide in right mindfulness, comply with our awareness; when this pure mind manifests, an hour passes by in an instant. Buddhism comprises practice and principle; when we know the principle, we must put it into practice; only after we have practiced it ourselves, can we truly understand that practice and principle are one, just as what Wang Yang Ming said, “Knowledge and practice are one,”—one is knowledge, one is practice—when we understand the ultimate meaning, that is to truly unify knowledge and action. Practice and principle are in one suchness. Only by thoroughly understanding and harmonizing practice and principle, can we propagate the Buddha Dharma.

The Way is in all places, at all times, and in every instant. Some people feel that Chan is to eat when hungry, drink when thirsty, play when one wishes to play—that is actually not Chan; it to indulge oneself! If we indulge ourselves, we will degrade ourselves. We ordinarily cultivate according to conditions; sitting in meditation in the Chan hall is an intensive practice; if we ordinarily do not know to work hard and fortify our practice, it is difficult to practice correctly by just sitting in meditation. Therefore the Tian Tai School’s teaching of meditation (samatha and vipasyana) entails:

1) meditation on emptiness

2) meditation by employing expedient means and adapting to conditions

3) meditation on cessation of discriminating duality

These focus on the three meditative practices on “emptiness,” “phenomena” and the “Middle Way.”

1) “Meditation on emptiness.” At every moment [of our lives], we know to examine ourselves and reflect that the best way to overcome our vexations is not to cling to external objects. Therefore, if we can understand the conditional arising and empty nature of all dharmas, and cease our delusive thoughts, emptiness is the truth. Therefore, this is “meditation on emptiness.”

2) “Meditation on employing expedient means to adapt to conditions.” Expedient means are skillful means; by adapting to conditions, the bodhisattvas understand emptiness and non-emptiness, can distinguish and apply skillful means to heal sickness, transform and liberate sentient beings according to conditions; their minds abide calmly in conventional truth and are not moved by internal or external changes; that is known as employing expedient means to adapt to conditions. Therefore, whether in stillness or in motion, whether idle or busy, when the six roots contact the six dusts, we adapt to conditions in all situations, the mind is calm and unmoved. In our daily lives—in our clothing, food, housing, and transportation; in walking, standing, sitting, and lying down—we universally liberate sentient beings; we discipline and subdue our minds—this is adapting to conditions. If we wait until this mind has become perfectly still before liberating sentient beings, that is not the bodhisattva way. The bodhisattva way is to discipline ourselves while we are liberating sentient beings, to fully benefit ourselves while we are liberating sentient beings; when we achieve this state, that is to “employ expedient means to adapt to conditions.”

3) Finally, “meditation on cessation of discriminating duality.” Birth, death, and nirvana, existence and non-existence, delusion and enlightenment are all dualistic characteristics and not the Middle Way. Only when this mind abides neither in existence nor in emptiness—“Do not abide where the Buddha is; quickly walk past the place where there is no Buddha”—that is the ultimate [principle]; it is to understand the ultimate meaning of the Middle Way; it is Middle Way Reality.

Incorporate Our Practice Into Our Daily Lives

When we understand these principles, and incorporate them into our daily lives, that is the true bodhisattva way. In our cultivation, we must be able to tolerate the solitary state, nurture this mind until it is still; that is bodhi, that is nirvana. The ancient sages say, “When romance and success have passed, sorrow and desolation follow; when tranquil and pure states are prolonged, their flavor increases.” Whether it is the desire and love between men and women, or the attainment of highest worldly success and honor, when these events pass, one is left with nothing but sorrow and desolation and will finally sink into the evil realms. As Chan cultivators, “when states of tranquility and purity are prolonged, their flavor increase” means to be free from delusion and confusion and abide in this mind. It is not to sit here dryly. Sitting dryly is totally unrelated to bodhi, samadhi, and wisdom; it is like stagnant water that hides no dragons. Even though we are not sitting dryly, we must be able to tolerate solitude, and nurture this mind; the longer this mind can abide calmly, the more subdued, pure, and true it becomes; that is infinite life and infinite light; that is the true self. All of you here should work hard and understand yourselves; then you will feel that your cultivation is very real; you will be able to abide in stillness and in motion—when in stillness, not a single thought arises; when in motion, all virtues are perfected.

When you return to the Chan meditation center, you must be able to perfect all actions, universally liberate all sentient beings, liberating sentient beings yet no sentient beings are liberated; this is to cultivate all virtuous dharmas, and not be attached to any virtuous dharmas; this is the wisdom of vajra prajna. Therefore, by truly understanding “in the fundamental ground of ultimate reality, not a single dharma arises; in the Buddha’s work, not a single dharma is disregarded,” you will find the great bodhi way. There are many teachings in Buddhism, but if any method surpasses bodhi and nirvana, that is what the Buddha speaks of as expedient means. Reciting the Buddha’s name entails immeasurable merits; paying homage to the Buddha brings infinite blessings—these are expedient means; this is practice. In reciting the Buddha’s name and paying homage to the Buddha, both subject and object should be empty, and we return to our self nature; that is the true Buddha Dharma.

The virtuous dharmas in Buddhism consist of “meditation on relative truths,” “true emptiness,” and “middle way reality.” These three are non-conflictive. “Meditation on relative truths” is to build monasteries, propagate the Buddha Dharma, universally liberate sentient beings, establish the 84,000 dharma doors, establish various expedient means—all these are virtuous dharmas, relative truths. If we cling to the phenomenal, that is only blessings; therefore, we must advance another step—subject and object must both be empty. For example, in cultivating the six paramitas, the first five are related to “practice.” Prajna paramita is the “principle.” In cultivating each paramita, we must use prajna paramita to contemplate “emptiness.” Dana paramita consists of material giving, Dharma giving, and giving of solace and courage, finally achieving “three-fold emptiness”—that is prajna. The principle of the six paramitas is emptiness; the highest [principle] is the truth of emptiness. “Relative truth” is blessings; “true emptiness” is liberation;” “Middle Way Reality” is the wonderful bright true bodhi mind. Therefore, this mind is supreme. We are now in the scientific age, the space age; everyone should realize that all scientific advances are crystallizations of the mind’s wisdom. If we deviate from this mind, what else can we do? This wisdom still belongs to the wisdom with outflows (defilements). Middle Way Reality is the wisdom without outflows. We hope that each one of you can harmonize (coordinate) and thoroughly understand “relative truth,” “true emptiness,” and “Middle Way Reality”—they are one in three, and three in one. To thoroughly understand these, we need to carefully reflect on them; otherwise, practice is practice and principle is principle and one can easily give rise to attachments.

Everyone must have faith in the Buddha Dharma and the practice; together with the causal conditions of virtuous dharmas, we propagate the Buddha Dharma. Even though we speak of bodhi and nirvana and do not give rise to a single thought, if we have not practiced diligently and fortified our cultivation, and even have problems in the necessities of life, how can there be bodhi and nirvana? Buddhism is in everyday living; therefore, we say, “Walking through a field of flowers, do not let a single leaf cling to you.” In our daily lives, we cannot be separate from conventional truth—that is to propagate the Buddha Dharma, to liberate sentient beings. Perfecting conventional truth brings immeasurable blessings. Not being attached to these blessings , knowing that they are the coming together of causes and conditions, when subject and object are both empty, that is the truth of emptiness. In the end, the original nature is fundamentally empty; we do not even cling to emptiness—that is the ultimate truth of the Middle Way; it is to understand the ultimate [principle]. We hope that you will all carefully reflect on this, and thoroughly understand these truths.

Abiding in the Mahayana Mind helps the self; skillfully employing expedient means helps others. By using various expedient means we can teach and guide countless sentient beings to abide in the Mahayana Mind.

Expedient means and ultimate method

Today I will discuss the importance of “abide in the Mahayana mind while skillfully employ expedient means.” We have advanced from an agricultural society to the space age. Since every person’s perception, values, and lifestyle differ, it is not easy to teach and practice Buddhism in the present society. An ancient master said, “Buddha taught countless Dharmas to cure different afflictions of the mind.” This punctuates the importance of skillfully employing expedient means to bring different kinds of people to enlightenment. If expedient means are not skillfully employed, there may be no benefit but harm instead. Yet, without expedient means, Buddha Dharma will become inaccessible and may not prosper.

Furthermore, if there are only expedient means but no ultimate method, it will be difficult for both laypersons and monastics to reap the true benefits of the Buddha Dharma. With the ultimate method, one can transcend all suffering and attain perfect enlightenment like the Buddha. To achieve this, we must abide in the Mahayana Mind. Abiding in the Mahayana Mind benefits oneself; skillfully employing expedient means benefits others. By using various expedient means we can teach and guide countless sentient beings to abide in the Mahayana Mind.

An ancient master said, “One lamp dispels the darkness of a thousand years.” The lamp is this very mind that is listening to the Dharma right now. Enlightened, the afflicted mind becomes the bodhi mind and mundane existence becomes nirvana. A sutra says, “Single is the inherent nature we return to, many are the expedient gateways that bring us there.” Even though there are many Buddhist paths—the three essentials that end outflows (morality, samadhi, and wisdom); the six perfections (charity, morality, tolerance, diligence, meditation, and wisdom); or any of the 84,000 methods—they all ultimately lead back to the revelation of our inherent nature. This inherent nature is simply the present mind that is listening to the Dharma now. So where is this present mind? It is in our awareness.

 Levels of enlightenment

There are different levels in the enlightenment of the mind. The first is “fundamental bodhi.” This is the inherent awareness that everyone has. It is what knows and what perceives. It is the mind that is hearing these words at this moment.

Mundane beings give rise to ignorance, affliction, greed, anger, killing, robbery, and adultery. Their lives are filled with darkness, emptiness, conflict, violence, and deception. They are “unenlightened”; they do not know their bodhi mind yet.

When we listen to and study the Dharma, we know that life consists of birth, aging, illness, and death. If we wish to be free, all we have to do is to transform our thoughts, then we can immediately turn this ocean of suffering into a Pure Land, we can transcend mundane existence and attain bodhi and nirvana. “Water can support a boat, but also sink a boat.” It is all in this present mind. This is the beginning of enlightenment, or “initial bodhi.”

After “initial bodhi” we continue to work unceasingly. Whether by the method of sudden enlightenment or gradual cultivation, we finally eradicate the six fundamental afflictions of the mind: greed, anger, ignorance, arrogance, doubt, and false views. This is called “sambodhi” (correct awakening), the state of the Buddhist saints.

After attaining sambodhi, we must continue the path of Mahayana by bringing forth a mind of great compassion, practicing the bodhisattva way, pursuing the noble buddha path, and liberating all sentient beings. We further “cultivate non-cultivation” and “being mindful of no-mind”, eventually realizing the principle of Middle Way Reality. This is the stage of true bodhisattvas. Now we begin to erode our “original ignorance”, the most subtle and deeply rooted delusions. When we eradicate a part of this ignorance, we reveal a part of our Dharmakaya, the true body of the buddha, which is neither physical nor non-physical. When the Dharmakaya is fully revealed, one attains buddhahood. This process is called “progressive realization of bodhi.”

Progressing this way, we finally arrive at “virtually perfect bodhi”. At this stage, all that remains is the last vestige of the original ignorance, which we must shatter by entering into “vajra samadhi”, then buddhahood is complete. This is known as “unsurpassed complete enlightenment” or “ultimate bodhi”.

“Awareness” is the bodhi mind: in the eyes it is the seeing; in the ears it is the hearing; in the nose it is the smelling of the fragrance; in the mouth it is the speaking; in the hands it is the grasping; in the feet it is the moving; in the faculty of consciousness, it is the thinking of the past, present and future. It is the mind that knows; this mind is at the gate of the six senses. Everyone has it, but if we do not make serious efforts, this mind can never settle and attain peace.

Purity and defilement arise from the mind, not from outer objects

There once was a Chan Master, Miao Fung, who traveled far and wide on foot to seek the Dharma. He was spending the night at an inn and suddenly woke up with a fever. In the darkness, he groped his way to the kitchen to drink some water. The next day, he recollected the sweetness of the water, and went back to get some more. What he found was actually dirty and smelly water used for washing the feet. He immediately vomited, but at that very moment he was enlightened to the nature of the mind: “When drinking, it is very sweet; when smelling, it is very fetid; purity and defilement arise from the mind, and not from external objects.” The water had not changed; the difference was all due to his discriminating mind, the mind of attachment.

After enlightenment, we still need gradual cultivation to attain the Way. The Way is not something that we create. Whatever is created will perish; it does not last. To cultivate the Way is to eliminate delusive thoughts, afflictions, ignorance, and karmic habits, then the inherent nature of our mind will naturally manifest. This is the Way.
This mind must have clarity and understanding. It is not a simple task and requires great determination. Try this meditation: for three minutes do not think of anything about the past, present, or future; do not become drowsy; be the master of your mind. When you achieve this, you are like a buddha for three minutes. If you can maintain this for ten minutes, you are like a buddha for ten minutes. This pure and lucid mind is our true self.

To abide constantly in this pure mind is to “abide in the Mahayana Mind.” But in our present society, if we only teach the above principle, most people may not easily understand or accept it. Therefore, we also need to “skillfully employ expedient means.” Without different expedient means to help and guide sentient beings to enlightenment, most people have no way of attaining buddhahood.

Five directions of Buddhism

At Chung Tai, we set forth five expedient means in propagating Buddhism to the multitude:

1. Buddhism in Academic Research: Buddhism essentially is a body of profound wisdom. We can use modern methods of research to investigate Buddhism so that the study can be more systematic and accessible. This expedient means helps the academic world understand the Dharma.

2. Buddhism in Education: Chung Tai Chan Monastery established its Buddhist Institute to educate the Sangha, and over 100 meditation centers worldwide to teach the Dharma and meditation to a wide variety of people. Furthermore, it established the Pu Tai elementary, middle, and high schools to apply the Buddhist principles in education.

3. Buddhism in Science: Buddha’s approach to understanding reality and human suffering is based on empirical observations; this is in congruence with scientific methods. The principle of causality is fundamental in both Buddhism and science. In addition, we use modern technology, such as computers and the internet, to spread the message of Buddhism.

4. Buddhism in Culture and the Arts: Throughout the ages, Buddhism has inspired prominent and outstanding artistic creations. The architecture and interior of Chung Tai Chan Monastery embodies Buddhist art of a very high order, unifying symbolism from ancient India and China with modern engineering and technology.

5. Buddhism in Daily Living: Buddhism is practical and anyone can lead a happier life by following its principles. For example, the Four Tenets of Chung Tai are practical ways to apply Buddhism in daily life: (1) to our elders be respectful, (2) to our juniors be kind, (3) with all humanity be harmonious, and (4) in all our endeavors be true.

In summary, applying the central principles of Mahayana Buddhism benefits the self by benefiting others. If we can abide in the Mahayana Mind, skillfully employ expedient means, make diligent effort and persist in these directions, we will surely bring happiness to ourselves and to others.

「安住大乘心」是自利，「善開方便門」是利他，以種種方便，接引大眾共同來安住大乘心。

方便與究竟

過去的社會是以農業為主，由農業社會到工業社會，進一步到達太空時代。由於每個人的知見、觀念、生活型態不一樣，所以要把佛法落實到現代是不容易的一件事情。「佛說一切法，為治一切心」，基於這個原則，在目前就要「善開方便門」。

方便如果沒有「善開」，不但沒有好處，反而有壞處。方便開多了，心也容易散亂，修行易流於俗套；但如果沒有方便，佛法也沒有辦法在目前的空間活動及生存。

然而，如果有方便而沒有究竟，無論在家或出家，都不容易得到佛法真實的利益。所以，還要「安住大乘心」。「安住大乘心」是自利，「善開方便門」是利他，以種種方便，接引大眾共同來安住大乘心。

無論頓悟或漸修，最後的目的都是要安住當下這一念心。頓悟，是直接悟到這一念心；悟了這念心就與十方諸佛一個鼻孔出氣，也就是所謂的「千年暗室，一燈即破」。這盞燈就是諸位聽法的這一念心，這一念心契悟了，就是光明，就是淨土，煩惱就變成菩提，無明就成為涅槃。

經云：「歸元性無二，方便有多門」。漸修也是一樣的，修戒、定、慧、修六波羅蜜，乃至修八萬四千法門，目的還是要回歸自性，也就是諸位聽法的這一念心。這一念心在那裡？就是覺性。無論顯密，或是各宗各派，都不能離開這一念覺性。

覺的層次

這一念覺心分成很多層次，第一個是「本覺」。每一個人都有本具的覺性，也就是大眾聽法的這個靈知靈覺。

眾生起無明，生煩惱，乃至於起貪瞋痴，造殺盜婬，人生都是在黑暗、空虛、煩惱當中，就稱為「不覺」的眾生。

現在聽經聞法，知道人生有生老病死，想要出離這個苦海，只要把念頭轉過來，苦海馬上就變成淨土，就得到出世的菩提涅槃。所謂「水能載舟，亦能覆舟」，都在我們這一念心。開始覺悟了，就稱為「始覺」。

開始覺悟後，繼續不斷地努力，無論是頓悟或漸修的方法，最後漏盡心中六個根本煩惱，稱為「正覺」。正覺就是聖者，就是羅漢、緣覺。

契悟了正覺的境界，不得少為足，迴小向大，發大慈悲心，修菩薩行，上求佛道、下化眾生。修而無修，念而無念，最後契悟中道實相的道理，就入了菩薩位。這念心契入了中道實相，安住中道實相來破我們的無明。破一分無明，證一分真如法身，就是「分證覺」。

無明分分破，法身分分證，最後就是「等覺」。「等覺」並沒有完全圓滿佛性，只是相等而已。等到最後一分無明破盡了，如入金剛喻定，就稱為「妙覺」，完全成就了如來佛，就稱之為「無上正等正覺」。到達三覺圓滿了，還是離不開覺性。所以，所有一切佛法，都要歸於覺性，其餘都是方便。

「覺性」，就是菩提心。這一念覺性在眼曰見、在耳曰聞、在鼻嗅香、在口談論、在手執捉、在足運奔，在意根上，想過去、想現在、想未來，就是一個能知的心，這一念心就是在六根門頭。雖然每個人都有，可是沒有下一番功夫，這一念心始終定不下來。

非關外物　淨穢由心

過去有一位妙峰禪師，四處參訪行腳，一日在旅店裡掛單，晚上突然發高燒，在黑暗中摸索到廚房裡喝水。第二天，想到昨晚喝的水又香又甜，找到了這盆水，一看才知道是洗腳水，又髒又臭，馬上就嘔吐。正在發吐的時候，忽然一下開悟了，說道：「飲之甚甘，聞之甚臭；非關外物，淨穢由心。」水並沒有變，完全是由於我們的分別心、執著心。今天一看，這念心就落入了根塵、落入了分別。所以，不是水的問題，而是心的問題，忽然就悟到了這一念心。

悟了以後，還要漸修，就是保養聖胎。漸修怎麼修？修行不是把道修出來；如果道是修出來的，那就有成，有成就有壞、有得就有失、有生就有滅。修道，是修去妄想、煩惱、無明、習氣，本具的心性自然就會現前，這就是道。

這一念心要清楚明白，並不是簡單的事情，就要靠用功。拿打坐來講，諸位可以試一試，三分鐘不想過去、不想現在、不想未來，三分鐘能夠作主，三分鐘不打瞌睡。做到了，就成了三分鐘的佛。把時間再拉長，達到十分鐘，就成了十分鐘的佛。如果真正把這一念清淨的心，延長到半個鐘頭，馬上對佛法就肯定了。這念清淨心，就是我們的真生命。

始終安住在這一念心上，就是「安住大乘心 」。但在目前的社會，假使只講以上的道理，一般人不容易接受；甚至聽不懂、打瞌睡、覺得無聊。所以，還要「善開方便門」，用種種方便接引大眾。如果沒有方便也沒有辦法開悟，就沒有辦法成道證果。

佛法五化運動

中台禪寺也開了五個方便－－

第一，佛法學術化。佛法本來就有很高深的學問，三藏經典就是智慧的寶庫。何謂「學術化」？用現在一般研究學術、考證的方法來研究佛法，使佛法很有系統和理論，讓學術界也能來了解佛法，這就是一個方便。不但是學術化，還是「學術中的學術」。何謂「學術中的學術」？世間上的學術是有漏的、污染的。佛法中的學術，是清淨的、智慧的，能使眾生提昇、淨化自己的心念，端正知見。佛法是學術中的學術，又要歸還原點。這樣子，才不離開佛法的本位。

第二，佛法教育化。中台禪寺創建了中台佛教學院，屬於僧眾教育。有了僧眾教育還不夠，還要有社會教育。中台禪寺在台灣建立了七十多個精舍，方便社會廣大的群眾就近到精舍聽經、聞法、禪修，使其得到佛法的利益，這就是社會教育。其次，各大學的佛學社，有我們的法師指導禪修和佛法。除了大專院校以外，還應邀到各機關團體舉辦佛學講座，這種教育就是一種方便。佛教不但是教育，而且是「教育中的教育」。

世間上的教育，最多成為社會的精英、國家的棟樑。佛法的教育，進一步教育人們如何淨心、明心，如何超凡入聖、由壞人變成好人、由好人變成賢人、由賢人變成聖人。這就是「教育當中的教育」。此外，中台山還有學校的教育。我們現在正籌辦普台中小學，就是把佛法落實到教育、落實到社會上。

第三，佛法科學化。佛法本來就有豐富的內涵，也有科學的內涵和方法。我們現在用科學的方法，以電腦、光纖來弘揚佛法，這就是佛法科學化。

第四，佛法藝術化。佛法藝術從過去到現在，就是一種很高的藝術。例如，全世界大博物館都收藏有中國的佛像及文物；大陸上也有雲崗石窟、敦煌石窟，乃至於山西龍門石窟、大足石刻。這些石窟裡的雕塑，就是文化、藝術。

中台禪寺的建築也是一樣，也有建築的藝術。同時，佛教的書畫，對於弘揚佛法也有很大的幫助。佛法的目的，就在定心、淨心；而藝術，則能幫助我們達到淨心、明心的作用。因此，佛法不僅是藝術化，而且是「藝術中的藝術」，是真正的藝術。

第五，佛法生活化。一般人認為佛法很嚴肅，現在把佛法輕鬆的一面，落實在生活當中。中台山的「中台四箴行」－－「對上以敬，對下以慈，對人以和，對事以真」，就是把佛法落實在生活當中。

佛教當中，有大乘和小乘。小乘佛法純粹是屬於自利，大乘佛法則在利他當中完成自利。如果能秉持著「安住大乘心，善開方便門」的方向去努力、去發展，一定又能自利、又能利他，不但對我們自己有很大的幫助，也能為佛教、為社會開創一個嶄新的局面。