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。

It may seem that gradual cultivation and sudden enlightenment are very different methods, but in fact they are interrelated and even complementary practices.

Different paths to Buddhahood

What does gradual cultivation mean? It means gradual practice and attainment, going through the various stages of cultivation from a mortal all the way to becoming a Buddha. Just like going to school, we start from elementary school, go on to high school, college, eventually earning a doctorate degree. Climbing step by step, we ultimately perfect all virtues and merits and reach Buddhahood-this is called gradual cultivation.

What is sudden enlightenment? Being enlightened means that we are awakened to this present mind, this awareness, this bodhi mind that is originally pure. When enlightened, this mind is Buddha, this mind is the Way. Once awakened, we still need to maintain this enlightened understanding and practice until we achieve perfection. This means that whether we are in stillness or in motion, whether it is day or night, the mind is always free from clinging and delusion; it is always clear, mindful, and in command. Maintaining this enlightened state until perfection, until Buddhahood is reached, is the practice of sudden enlightenment. So, sudden enlightenment is to realize that if this present ordinary mind is free from any effort or pretension, then this very mind is wisdom, true suchness, the profound bodhi mind of the Tathagata (Buddha). When we are enlightened, then we realize that everyone possesses Buddha nature, that everyone can become a bodhisattva. We then realize how precious and real we are and that all human beings in this world are endowed with infinite hope and infinite life.

Gradual cultivation means to realize the “fundamental principle” by way of (perfecting our) actions. Sudden enlightenment means to realize the fundamental principle first and then perfect our actions. If we don’t have the chance or causal conditions to practice sudden enlightenment then we can practice gradual cultivation. It may seem that gradual cultivation and sudden enlightenment are very different methods, but in fact they are compatible and not conflictive.

Relative and Absolute Truths

Buddhism is the truth of our life. There is only one ultimate truth. But there are also various conventional truths. For example, family ethics, school regulations, and social order are all different kinds of conventional truth. There are many conventional truths, but they change with time and space. However, the Buddha Dharma does not change with time and space. The Buddha Dharma is the truest of all truths. The principle of gradual cultivation and sudden enlightenment is the truest of all truths in Buddhism.

Worldly laws or truths change with time and space because they are relative truths. For example, what is considered good and correct in the United States may not be the case in Mainland China or Taiwan. This is because in the United States, in China, and in Taiwan, lifestyles, cultures, and histories are different. In some places, such as Afghanistan and some tribes in China, a husband can have several wives, while most other countries believe in monogamy. Who is right? Who is wrong? It is not easy to determine. This is because with different times and in different places, the nature of this kind of ethics, culture, or history changes. This is called relative truth.

The truth that we want to discuss today doesn’t change with time and space; it is the same in the past as it is in the present day. This truth is that everyone has this mind, this sentient mind, regardless of race, age or gender. Everywhere in the world, everyone in the past, present or future has this mind. This is a fact. It is the Absolute. The Platform Sutra of the Sixth Patriarch states that, “In terms of space, there are east, west, north, and south; in terms of people, there are rich, poor, noble, and common; but this mind that everyone has is neither in the east, west, north nor south; neither rich, poor, noble nor common; neither male, female, old nor young.” So this is an absolute truth. We say that everyone has life; everyone wants to stay alive and is afraid of death. We all want to be happy and to avoid suffering. In this respect everyone is the same. So the sutras tell us that everyone can be a bodhisattva or a Buddha since everyone has this mind, this awareness. Because of this, we should cherish and take care of ourselves, and we also should respect and care for the lives of others.

Even though we all have this mind or awareness, the level of wisdom and compassion that emanates from each being is different. Why are there such differences? If some people are wiser than others, it doesn’t mean that they have more awareness than others; it just means that their minds are clearer. They are less discriminative, and have less vexations and delusions. When people don’t have a high level of wisdom, they have more deviant views and more attachments that delude the mind. So we should understand that everyone is equal in their inherent awareness, but we have varying degrees of ignorance and vexations that determine how wise we are, how rich or poor we are, how happy or unhappy we are. It can even affect our life span. If we wish to reach the highest state, we need to practice Buddhism diligently.

The Four Stages of Achievement

There are four different levels of achievement leading to the highest state. The first level is that of the arhat. The arhat’s wisdom and awakening are much higher than those of the ordinary being. The second level is called the pratyekabuddha. The pratyekabuddha’s wisdom and mind surpass those of the arhat. The third level is called the bodhisattva. The bodhisattvas wisdom surpasses that of the pratyekabuddhas if they can remove the “ignorance of Dharmas” (lacking in insight and knowledge of different Dharma paths) so they can liberate all beings. Finally, the fourth level is that of the Tathagata or the Buddha. The Buddha has eradicated all the three different kinds of ignorance (the ignorance of erroneous views and habits, the ignorance of Dharmas, and the ignorance of beginningless delusion) and has reached perfection. Arhat, pratyekabuddha, bodhisattva, and Buddha are the four kinds of saints in Buddhism, each one having achieved a higher level of enlightenment. Only the Buddha’s enlightenment is the most complete. What does it mean to be a saint, a holy one? It means that if the mind, this very mind that is listening to the lecture now, can purify its afflictions and eradicate its attachments, then this mind is exactly the same as the mind of the Buddha. How do we reach the state of the Tathagata or Buddhahood? There are two paths: the first is gradual cultivation and the second is sudden enlightenment.

The Path of Gradual Cultivation

The path of gradual cultivation is to practice the six paramitas-charity, moral conduct, tolerance, diligence, meditation, and prajna wisdom. These are the vows and conducts of the bodhisattva. By perfecting these six paramitas, one will reach Buddhahood. One must achieve perfection both in terms of time and in terms of merit. In terms of time, it is like going to school; it takes so many years to complete elementary school, high school, college, and so on. Besides the time it takes, one also needs to finish the required courses; this is equivalent to perfecting the merit. In terms of time, it takes a bodhisattva three asamkheya kalpas (eons) to reach perfection. In terms of merit, the six paramitas need to be completed.

What are three asamkheya kalpas? A kalpa is a measurement of time much longer than a million or even a billion years. There are three different kinds of kalpas: the small, middle and large kalpas. What is a small kalpa? Originally, the life span of a human being is 84,000 years. On average, every one hundred years, human life span decreases by one year until the average life span is only ten years. Then, every hundred years it will increase by one year until it reaches 84,000 years again. This whole span is called one small kalpa. A middle kalpa is equal to twenty small kalpas. Four middle kalpas complete the four stages of the life of the universe: creation, duration, deterioration, and emptiness. A large kalpa is equal to four middle kalpas, which is one cycle of the universe. It takes countless large kalpas to make one “asamkheya” kalpa and it takes three asamkheya kalpas to complete the path of a bodhisattva. It takes that long for a bodhisattva to perfect the six paramitas.

Charity Paramita

Charity is the first of the six paramitas. How does one perfect the charity paramita? Contrary to what some may think, donating a million or even a billion dollars doesn’t constitute the perfection of charity. Aside from the giving of money and property, we need to be willing to give up everything we own, even our life, in order to perfect the charity paramita. In his previous lives, charity was the first thing that Sakyamuni Buddha practiced. In order to save a dove, he cut off his own flesh to feed an eagle; he fed himself to hungry tigers so they wouldn’t starve to death. These are examples of giving up one’s life for others.

In a previous lifetime, when the Buddha was a prince, there was a drought in the country and people were starving. He gave all the treasures and food in the palace to the people. His father, the king, became worried and told his son, “If you continue giving this way, there’ll be nothing left in the palace and our reign will come to an end!” So the king expelled the prince from the palace. Even though he was exiled and owned nothing, the prince still wanted to help the people. He remembered that the dragon king of the ocean had a Mani pearl, which can fulfill all of one’s wishes. He tried many ways to obtain the Mani pearl from the dragon king but failed. In desperation, he set forth to empty the ocean water. Drawing the water with buckets day after day, he exhausted himself and finally fainted. His sincerity deeply moved the four heavenly kings who then proceeded to help him; with their powers they emptied half of the ocean in half an hour. The dragon king, startled and moved by the sincerity of the prince, voluntarily gave the Mani pearl to the prince. This is an example of trying to perfect the charity paramita. Every other paramita needs to be perfected, and this takes three asamkheya kalpas. In addition, another hundred small kalpas are needed to perfect the thirty-two physical marks and eighty fine characteristics of the Buddha.

The sutras describe the thirty-two marks of the Buddha. An example is brahma-sound, which means that when he speaks, people of all different dialects are able to understand him; Chinese-, Japanese-, English-speaking people and even animals are able to understand his words without any translation. Another mark of the Buddha is that anything he eats always tastes excellent. In contrast, we have to season our food for it to taste good to us.

Within each of the thirty-two marks, there are eighty fine features and it takes great merits to accomplish each of these marks. What does it take to accomplish the merits for one mark of the Buddha? We consider deeds such as building a temple or saving a life to be of great merit, but these are very far from the merits of the Buddha. The scripture says that if everyone in the world were sick and dying, and you cured them all with your medicine, that is an example of the merits needed to attain one of these marks of the Buddha. We can see that it is not easy to do these great deeds, to complete the six paramitas, to cultivate for three asamkheya kalpas, and to become a Buddha.

The Method of Sudden Enlightenment

The Buddha knew that many people would think that this was a long and difficult path, so he taught us another method-sudden enlightenment of the true mind and directly realizing Buddhahood, which doesn’t take three asamkheya kalpas. This is the method of sudden enlightenment. An analogy is education–normally one starts from elementary school and gradually reaches college. But some smart students can skip grades in high school and go directly to college.

I believe that after having heard of gradual cultivation and sudden enlightenment, all of you will probably want to practice the sudden enlightenment method. Sakyamuni Buddha had to go through three asamkheya kalpas and he doesn’t want us to suffer the same way unnecessarily. That is exactly what we will be teaching in the seven-day Zen retreat. You will learn how to realize the true nature of the mind and become a Buddha.

The Four Stages of Thought

Sudden enlightenment is to understand, as the sutra says, “A mind free from mundane defilement is the way to supreme enlightenment.” That is, the ordinary mind is the Buddha mind. Everyone has a mind, but with all the thoughts in your mind, which mind is the Buddha? For example, when you are thirsty, the thought of wanting to drink water arises. When you see a cup of water, the thought of picking up the cup arises, and when you take a sip, the thought of picking up the cup has ceased and it is the thought of drinking that is in your mind. When you first take a sip, the thought, “This is great!” arises. When you take the second sip, the feeling becomes less enjoyable, and when you take the third sip, the water tastes plain and you don’t want to drink it anymore. By this time the thought of drinking the water has ceased. Then you see a cookie in front of you so another thought arises, “I want to eat the cookie.” In every single thought there are four stages–arising, staying, changing, and ceasing.

Each day of our lives so many thoughts arise. Our mind is always going somewhere; we either have good thoughts or bad thoughts, random thoughts or delusive thoughts; they are like the waves of the ocean, like bubbles on the waves that come and go so quickly. All day long our mind never rests; even at night, it dreams and doesn’t rest. Dreaming means our mind is clinging. The sutra says that each day and night 840 million thoughts go by. In fact, each thought that comes and goes is like a dream. When we say life is like a dream it is not a mere allegory; we are literally living in dreams. Every day we dream about new cars or dancing or playing mahjong; we dream about money, lust or power. These are our dreams when we are awake. Because we are always dreaming during the day, when we are supposed to rest at night, we continue to dream about the events of the day. When the mind is not dreaming then it is asleep. So we can see that half of our life is spent on sleeping and the other half is spent on dreaming-these are attachments and delusions, two big afflictions in Buddhism

Observe the four stages of thought. When we want to drink water, the thought of drinking water arises; when we pick up the cup, the thought of drinking is staying; when we take one and then two sips and our feelings start to change, that is changing; finally we decide we don’t want to drink anymore and the thought goes away. Because every thought goes through these four stages, because our thoughts have births and deaths, that is why in our lives we go through the cycle of birth, aging, illness, and death. That is also why this world comes into being, persists for some time, but eventually deteriorates and becomes empty. This earth is in the “staying” stage now, but it is always changing; many other planets and stars are also aging, and one day this universe will perish. All humans, animals, and plants go through these four stages.

In order to become free from the agony of endless cycles of living, growing old, getting sick, and dying, the mind must be free from arising, staying, changing, and ceasing. To accomplish that we need to realize the bodhi mind, the original nature. The Platform Sutra of the Sixth Patriarch states, “Without realizing the original mind, all Dharma learning is in vain.” If we don’t realize the bodhi mind, the profound, lucid, true mind, then all of our practice merely brings blessings that, although pleasant, are nevertheless impermanent. This will not help us much in attaining enlightenment. So, what is enlightenment? It means to understand the mind. Where is this mind, the very mind that is listening to the lecture now?

Functions of the Mind

We can understand this mind from three different perspectives: from its function, from its characteristics, and from its essence. How big is our mind? Everything in the past, present, and future is contained in this mind. The world in all directions, north, south, east, and west, above and below, all space and time are within our mind. The mind is infinite; it has no boundaries. There is a well-known Chinese saying that the mind knows no distance. The mind can function regardless of distance, whether far or near. For example, with the war on terrorism that is going on right now, the United States and other countries have sent troops to Afghanistan. Families of the soldiers back home may be very worried. One night the wife may dream that her husband is sick. She calls and finds out that the soldier is indeed sick. Why is this? It is because the mind knows no distance. No matter how far, whether separated by mountains or oceans, the mind can still function. When the mind is constantly thinking about something, we reach a certain level of concentration that can be powerful enough to overcome physical boundaries. We sleep in a small bed but the mind can dream of mountains and oceans and vast space. Sometimes you have good dreams where you are very happy and when you wake up it all vanishes. When you have a nightmare, the fear you have is very real. Your dreams seem so real but in fact they are really intangible. These are all the functions of the mind. A blind person can walk using a walking stick. There are blind artists who can create sculptures. This is what the mind can do when it is very concentrated. This mind is very profound and subtle. People are used to using their eyes to look outward and their ears to listen to outside sounds. If we can learn to look inward and listen within, we will be able to reach tranquility and peace very quickly.

There once was a Chinese man who had severe arthritis and had been bedridden for over eight years. One day the house suddenly caught fire and everyone in his family grabbed their precious belongings and escaped outside. After the house burned down, they suddenly remembered that the sick man was still inside the house. Surely he was killed! Everyone felt very sorry and mourned for him. Suddenly, they heard the man yelling from a hill asking them to carry him down. Surprised, they asked him how he got up there in the first place. He said that when he saw the fire, he forgot about his arthritis and ran up the hill! They said, “If you could run up, you can come down the same way.” He said, “But my arthritis hurts so badly that I cannot move!” The mind is very powerful if we can learn to focus it..

Practicing the Dharma and meditation teaches us how to focus and use our mind. To use this mind properly we need to awaken the mind. Once awakened, we can purify the mind. Then we can return to the original source. That is why we have a saying, ” To enlighten the mind is to realize the true nature; to realize the true nature is to become a Buddha.” Once enlightened, one is the Buddha; unenlightened, one is a mortal. If the mind has vexations and creates bad karmas then one falls into the suffering realms; if the mind has evil views then one becomes the devil.

Purity of the Mind

I think that everyone wants to realize the true nature of the mind. Where is this mind? In fact, this mind is right here, all of it is ever-present. The great Zen master Bodhidharma has said, “In your eyes, it is called seeing; in your ears, it is called hearing; in your nose, you can smell the fragrance; in your tongue, you can detect the sweetness, sourness, and all the flavors; in your hands you can grab things, and in your feet it is the walking.” These are all functions of the mind. So if everyone already has this mind, why can’t we all become Buddhas? It is because of our delusions and attachments. If we can get rid of these two problems, our mind will be like still water or like a clear mirror; our mind can radiate light and move the earth. People use their eyes to look at the outside world; when we see the good and the bad then we start to discriminate and mental afflictions arise. When our ears hear others praising us, we are overjoyed, and when others criticize us, we become angry. So, afflictions and prejudice often arise from the eyes, ears, nose, tongue, body, and consciousness. In this way our mind is like a pool of muddy water, unable to produce great power, unable to function wisely. It is important for us to reflect and examine ourselves. When our eyes see things we should not cling to them; when receiving praise we should not be overjoyed; when slandered we should not be upset. At all times the mind remains calm and peaceful. This is what the Diamond Sutra says, “Let the mind function without abiding.” When our six sense organs (eyes, ears, .consciousness) are in contact with the six “dusts” (form, sound, . dharmas), we will know what is right or wrong; we will know what is bad or good and yet the mind is not polluted. We are fully aware yet we do not crave or cling to things. In this way our senses revert to purity.

A Zen master once said that Zen practice is to “Walk through a flower field / without a single leaf clinging on you.” What does that mean? It means that everywhere we go and in everything we do, the mind is free from attachment and delusions. We are aware but we do not cling. This is how we purify the mind and our sense organs. This is called “sitting on the platform of white lotuses”. The lotus blossom comes out of dirty muddy water but it is very pristine and pure. Our mind should be like that, rising from impurities but free from contamination.

A Bird’s Buddha Nature

Another story will help you realize that this awareness is the Buddha nature. Do not have a single trace of doubt, because if you do, it will be difficult to attain enlightenment. There was devout Buddhist whose name was Pei Du; he was a great benefactor and studied Buddhism in depth. One day he was in the great Xiang Guo Monastery, and saw that a sparrow landed on top of the Buddha statue’s head, left his droppings and flew away. Pei Du was very disturbed by this scene and thought, “The scriptures say that every sentient being, which certainly includes the sparrow, has Buddha nature, so how can this bird leave its droppings on the Buddha’s head?” So Pei Du asked the abbot of the temple for an explanation. The abbot replied that certainly the sparrow has Buddha nature. Indeed it is very intelligent; it knows that Buddha is very compassionate, that is why it left its droppings on the head of the Buddha instead of leaving it on the head of a hawk! The fact that the sparrow knows where it is safe and where it is not, this “knowing” is its Buddha nature. Don’t think that Buddha nature is something too remote or too profound to understand; it is just this mind which knows and which is aware. Everyone has this mind that can distinguish good from evil, right from wrong; it is just that this mind is often deluded and beset with afflictions, thus generating karma that makes us suffer and lose our calm and peace. This is the mind of an ordinary person. If you are absolutely sure that you have this Buddha nature then you are enlightened.

Maintaining the Enlightened Mind

Once enlightened, we need to maintain this Buddha nature so that it will always manifest. We can practice in two ways-in stillness and in motion. “We cultivate it in stillness, and fortify it in motion.” To practice stillness the Zen-7 retreat gives us the best opportunity. Throughout the seven days, we try to keep this awareness clear, unscattered, and in control for 3 minutes, 5 minutes and longer; practicing this way, we will definitely make immense progress. In the Shurangama Sutra it states, “Enlightenment is simply when the deluded mind rests.” The word “rest” is very important. Our mind is always “going,” so in sitting meditation we let the mind rest and remain unmoved; we do not think about the past, the present or the future. When we think about the past, we cling to the past; when we think about the present and the future, we cling to the present and the future. The Diamond Sutra states, “The past mind is intangible, the present mind is intangible, the future mind is intangible.” The past is already past, there is no way that we can get it back; therefore, it is useless to reminisce about the past. If the past was pleasant, thinking about it makes us sad. If the past was sad, thinking about it just adds to our suffering. There is no need to think about the present, it is so fleeting; and speculating about the future is just dreaming.

So where should the mind be? It should “function without abiding.” The past is intangible, so do not dwell in the past; the present is intangible, so do not dwell on the fleeting moment; the future is intangible, so do not speculate about the future. Thus this mind is clear and without deception; it is the profound mind of the Tathagata; it is the original mind, our original nature. If you can maintain this enlightened state of mind for one minute, for three minutes or for ten minutes then you are a Buddha for one minute, three minutes or ten minutes. This is called “maintaining the holy womb.” If you can practice this way then you are truly on the Path.

Many people want to practice but they don’t know where the path is. There are many ways of practicing, such as chanting the sutras, repenting, performing good deeds, and sitting meditation. If we practice all of these without realizing the true mind, we are just doing preliminary cultivation. Because our ignorance and attachment are deeply rooted, we need to practice these virtuous acts to help us temporarily get rid of the pollutants in our mind. If we continue practicing this way, when the time is right, our original nature will suddenly manifest and we will become enlightened, enlightened to this mind of non-abidance. The non-abiding mind is the absolute truth. It transcends time and space. In just one instant, we can realize our original mind, the mind of the instant-it feels utterly tranquil, clear and pure, and hours can pass in what seems like a moment. As the ancient saying goes, “Living in the mountain / there is no sense of time / meanwhile in the mundane world / a thousand years have passed.” “No sense of time” refers to this absolute mind, where time and space do not exist. This is to go beyond this world. To go beyond this world is not something that happens after death. If we realize this original mind, we are immediately transformed from the mundane to the divine, and this world becomes the Pure Land. The Platform Sutra of the Sixth Patriarch states, “Having the right view is to transcend this world. Having deviant views is to remain in the mundane world.” This is truly the ultimate right view, the enlightened understanding of the Tathagata.

Because of the nuances of the mind, the world that we perceive is also different. For example, this lecture hall is bright when we turn on the light; it becomes dark when we turn off the light. Is this room dark or bright? Here in the United States it is daytime right now, but in Taiwan it is nighttime. Is it daytime or nighttime now? During the day, humans see more clearly than at night. Yet there are many animals that see more clearly at night. All the different phenomena that we perceive are due to our awareness, our mind that perceives differently under varying conditions.

A famous Confucian poem says, “Calmly observe / and the myriad phenomena become self-evident. / Nature narrates itself perfectly.” If the mind can quiet down then you’ll naturally understand many principles. If the mind is scattered and restless then it is like trying to admire the flowers while riding away on a horse, you won’t be able to discern anything. Therefore, “Sudden awakening to the original mind and directly becoming a Buddha” is really very important, very relevant to our lives and to our living.

Unifying the Gradual and Sudden Practices

I think many people are beginning to understand the nature of this mind; however, this mind is still very restless and cluttered; it never stops thinking about the past, the present, and the future; it is endlessly worrying about this and that. This is a habit because all our lives we have never stopped our mind for ten minutes. This practice is quite alien to most of us. But now we understand this Way, it is a spiritual path we must each walk by ourselves.

Everyday, our mind has many scattered thoughts, and when it doesn’t, it dozes off; when the mind is neither scattered nor in slumber then it is bored; these are three biggest problems of the mind. When we try different practices to overcome these problems, then we are using the method of gradual cultivation. Once we overcome them we need to let go of the methods that we use and just keep the awareness (this is the method of sudden enlightenment). If we understand this then we will always know how to practice. Either the method of sudden enlightenment or that of gradual cultivation will benefit us. The scripture says that everyone can become a Buddha. This is not just an ideal or an exaggeration. Indeed everyone truly can become a Buddha; everyone can change from the mundane to the divine. As long as we have persistence, faith, and great vow, we will definitely come to solid terms with ourselves, making our lives more fulfilling, more meaningful, and we will truly realize infinite light and infinite life.

I’ll give a final example to prove the case in point. In the classroom, a teacher explains the course material clearly and interestingly, and the student listens attentively. For the student, time and space seem to disappear; even when a mosquito is biting him he doesn’t realize it. Suddenly the bell rings and he can’t believe that this class has ended so soon. On the other hand, if the teacher just reads from a book but doesn’t explain clearly, and the student neither understands nor cares to understand, the student will then look to the left and right and at his watch wondering why the class hasn’t ended yet. In the same classroom within the same hour, why is there such difference in feelings? It is because the mind is discriminating. When the mind is restless, time seems very long. When the mind is concentrated, an hour passes like a single moment.

The sutra states, “If you put your mind in one place, it can accomplish anything.” The Zen practice is to put the mind back into the Oneness, to make us realize our true nature. If we have many worries, vexations or gripes, then living one day is like living a whole year. On the other hand, if we have a tranquil and open mind, abiding in purity and in the unborn and undying absolute state, then one day, one year, a hundred years or a thousand years will feel just like an instant. Buddhism is the highest truth, the highest state of existence. If you have faith and persistence in following this path, you will find what you truly want. Life will become more meaningful and fulfilling, and you will find true blessing and happiness. Finally, I wish everyone good health, happiness, and peace, and that all will bring forth the bodhi mind and never regress.

每個人根機不同所以有頓悟與漸修，目的都是為了要親證這念菩提妙明真心，成就佛道，所以頓悟與漸修是互相融通，沒有矛盾的修行方式。

「漸修」，就是漸次修正，從凡夫一直修正到成佛，這當中的過程就稱之為漸修。如同讀書求學，從小學、高中、大學、到博士學位，循序漸進，次第體悟，最後功德圓滿成就佛道，即是漸修。

「頓悟」，是指悟到當下這念心，這念清淨心、覺性、菩提心。悟到這念心就是「佛」、就是「道」。依據悟到的理來用功、保任。無論「動」、「靜」；白天、夜晚，這念心始終不攀緣、不顛倒、清楚明白、時時作主，從開悟一直保任到圓滿成佛，就是頓悟。

悟到當下這念心，就是如來的智慧、真如、菩提妙心。了解每個人都有佛性，都能成菩薩。體悟到這念心性，生命與希望都是無窮盡的，生活在世界上，便能感受到人生的可貴與真實。

「漸修」是從事入，由事到理；「頓悟」是從理入，由理到事。如果沒有頓悟的因緣，無法當下體悟這念心性，亦不妨礙用漸修的方式來修行。每個人根機不同所以有頓悟與漸修，目的都是為了要親證這念菩提妙明真心，成就佛道，所以頓悟與漸修是互相融通，沒有矛盾的修行方式。

佛法是人生的真理，也是最高的真理。就世間法而言，家庭的倫理、社會的秩序、科學的理論，這些都屬於世間的真理。世間的真理雖多，卻會隨著時間、空間而改變；而佛法是真理當中的真理，經過時間或空間的遷移始終不變。「頓悟」與「漸修」，就是佛法當中的真理。

世間的真理是相對的，所以會隨著時間、空間而改變。舉例而言，在美國為大眾所認同的善法，如果拿到台灣，便不一定會被認同。因為美國與台灣各有不同的歷史、文化、與風俗習慣，這些條件的不同，影響了大眾對事物的認知與判斷。

再舉例來說，世界上大多數國家為一夫一妻制，但有些卻是一夫多妻制，因為國度不同、制度便有所不同，從這個角度觀察，實在很難區分何者為「是」？何者為「非」？這些道德、風俗、歷史習慣所產生的真理，因著時間、空間不同而變異，所以是相對的道理。

而佛法的真理，指的是人人本具的這念心，這念心從過去、現在乃至未來始終都存在，不隨著時間、空間而變動。因為不變、恆存所以是絕對的事實、是最高的真理。

每一個人都有靈知靈覺的心性，都知苦、知樂，也知道貪生怕死，所以這一念能知能覺的心是人人本具的。佛經云：「凡有心者皆當作佛。」每個人都有心、都有覺性，所以要珍重自己，同時也必須尊重大眾。

雖然人人皆有覺性，但所表現出的智慧與慈悲，卻有差別。一個有智慧的人，覺性恆常清明，在起心動念的當下，便少了許多妄想、煩惱與無明；反之，一個欠缺智慧的人，心中的煩惱妄想很多，乃至產生了種種邪見與執著，於是本來清明的真如自性，便為種種妄念塵染蒙蔽而無法彰顯。

人人本具的覺性是平等的，由於這念心當中煩惱、無明的厚薄不同，所以就有智慧高低的不同。因此，若想彰顯覺性的光明，達到生命最高的境界，就必須精進不懈，化除煩惱、無明，增長福德與智慧。

修行的過程中，破除煩惱與執著，可分為四個層次：第一是「羅漢」，羅漢的智慧與覺性，超越了世間凡夫；羅漢之上是「緣覺」，緣覺的智慧又超越了羅漢；緣覺之上還有「菩薩」，菩薩漏盡塵沙惑，所以超越了緣覺；最後，漏盡見思、塵沙、無明三惑，達到「佛」的境界，「佛」就是生命最高的心境。以上四個層次也就是所謂的「四聖位」－－四種聖人的果位；由於這四種聖人在覺性、心性與智慧上的層次，都超越了凡夫，所以稱做「四聖位」。

凡夫要達到佛的境界，可由兩種方式來努力：即是「漸修」與「頓悟」。漸修，即漸次修習「六波羅蜜」，「布施」、「持戒」、「忍辱」、「精進」、「禪定」與「般若」。此六波羅蜜，是諸尊菩薩在因地中的願行，若能修持圓滿，便能夠達到佛陀的圓滿境界。而此處所謂的圓滿，一是就時間而言，其次，則是就修行法門的功德而論。譬如在世間上讀書求學，經歷了小學、中學、高中、大學的時間，便是「時間圓滿」；並且將這段期間內的功課完成，便是「功德圓滿」。同樣的，修行菩薩道必需經過三大阿僧衹劫的時間──此即「時間圓滿」；進而在六波羅蜜中修行成就，才是真正的「功德圓滿」。假使每一個人在修行的過程中，皆能圓滿「時間」與「功德」，必能臻至佛的境界。

修行必須要含俱時間圓滿與功德圓滿。所謂的「時間圓滿」是指做任何事都有一定的時間，對於修菩薩行而言，就是要經過三大阿僧衹劫，也就是所謂的「三衹圓滿」。「劫」是計算時間的單位，分為小劫、中劫與大劫。人壽最高是八萬四千歲，其後每百年減少一歲，減至平均年齡十歲；再每百年增加一歲，直至八萬四千歲為止，如此一減一增，即為一「小劫」。二十小劫即為一「中劫」，合成住壞空四個中劫為一「大劫」。而所謂的「阿僧衹劫」意指無量個大劫，表極長遠的時間。菩薩行者需歷三大阿僧衹劫，修證六波羅蜜，此即時間圓滿。

「功德圓滿」則是指修行人在行菩薩道，修證六波羅蜜，每一件功德都能圓滿。例如：六波羅蜜中的「布施波羅蜜」圓滿，意指菩薩行者於修持布施法門之時，不僅要能布施外在、有形的錢財或物品，對於自身的生命，也都能夠為了利益眾生而布施，乃至於歡喜布施一切所有，如此方是成就布施的殊勝功德，也才能稱得上是圓滿布施波羅蜜。

每一位修行人若能夠於上述的時間、功德當中，漸次修持圓滿，最後便能夠成就如來佛的境界──圓滿彰顯覺性的光明，達到生命最高的水準。

所謂「功德圓滿」，乃指行菩薩道修六度，每一度皆能圓滿。以布施波羅蜜而言，從布施「財」到生命，乃至所有一切都能布施，如此方稱為布施度圓滿。

釋迦牟尼佛過去生是一位大施太子，當時全國天乾地旱，人民饑渴難耐，太子為了賑濟民眾，便將財寶，全數施予人民，乃至皇宮中的金銀財寶，也布施出去；國王一見宮中的財物逐漸地減少，勃然大怒，便將太子驅離皇宮。

太子離開了皇宮，仍然不捨行布施的大願，想起龍宮裏的龍王，擁有一顆能夠滿人所願的摩尼寶珠。太子便想借用此摩尼珠，救濟群生。海神為太子願心所感，便施展神力從龍宮取出寶珠，送予太子救濟貧乏；不料，事後又為龍王察覺並將寶珠奪回。

失去了寶珠，無法布施救濟饑民。大施太子便發願挑乾海水，來求得龍王的摩尼寶珠。於是，不斷地往返挑水，一天、二天、三天……，挑到骨瘦如柴、奄奄一息，最後因體力不支而昏厥在地。四大天為太子的願行所感，便發心協助太子挑水，由於四大天王神通廣大，一下子海水就少了一半；龍王一見海水所剩不多，驚惶失措，同時也為大施太子行布施道的精神所感動，便將摩尼寶珠親自交給太子，使太子能廣行布施。像大施太子這般不顧自身的修行布施，便是布施波羅蜜功德圓滿。

「三祇修福慧，百劫修相好」意指菩薩要用三大阿僧祇劫的時間，將「六波羅蜜」每一度皆修持圓滿，成就「功德圓滿」；再以一百個小劫的時間，努力修持方能成就三十二相、八十種好的果德。

相好，是指佛陀應化身具足種種殊勝容貌與微妙的形相。佛經上記載，每一尊佛都具足三十二相、八十種好。舉例而言：佛於一切飲食，不論是好、是壞，凡是觸及口中，便是無上甘露味，此即「上味相」。再者，佛具足梵音聲，所謂「佛以一音演說法，眾生隨類各得解」意即佛陀只需演說一種音聲，不須透過翻譯，一切眾生都能會意領解，此即語言三昧，亦是一種相好。

佛典中形容：若世界上所有的人，皆中毒難治，發心救拔，使每一位都回復了健康，就算圓滿一福；而積聚百福方能成就一個相好。由此可知修行人要努力修善積福，圓滿六波羅蜜的功德，才能彰顯相好。必須修滿三大阿僧祇劫的時間方能圓滿成佛，此屬「漸修法門」。大覺慈尊於此之外，再開另一法門，不必歷經三大阿僧祇劫，只要當下頓悟此心，即直了成佛，此屬「頓悟法門」。

頓悟與漸修的差別，好似學生在學校裏唸書，從小學到大學，一階一階地晉級；如果天賦根基好的人，便可迅速升級，自中學跳級至大學就讀，如同頓悟法門，當下頓悟自心、直了成佛。

佛法當中提到：「不起凡夫染污心，即是無上菩提道」，凡夫心就是菩提心、就是佛，頓悟便是要悟這一念心性，直了成佛。

然而眾生心總是善惡念夾雜、生滅不定，所以無法親體自性。舉例而言，喝茶時，動了「想喝茶」這一念心，在伸手拿茶杯，「想喝茶」的這念心就滅掉了。繼之「拿茶杯」這念心現前，拿起茶杯將水送到口中一喝，感覺非常喜悅，「拿茶杯」這念心又滅掉了，「喜悅的心」便現前。再喝一口，感到第二口茶不如第一口茶來得解渴，乃至喝第三口茶，更覺得淡而無味，不想喝了，「想喝茶」這個心就滅掉了。在喝茶的短暫時間當中，心念便有著生、住、異、滅的變化。

我們這念心，從早到晚，念頭來來去去，善惡念夾雜，念念都在生滅當中。白天如此、晚上也如此，白天生滅的心念作不了主，晚上作夢時這念心，也在攀緣。由此處觀察，人生就像一個夢境，一個念頭是一個夢，所以「人生若夢」，並非形容詞，這些因執著與妄想而生的心念，都是令我們無法體悟自性的障礙。

眾生的心念始終在生滅當中，每個心念，都經過生、住、異、滅四個境界，例如：想喝茶這念心是「生」，把茶杯拿到手上，一定要喝茶了，這是「住」；喝茶喝到口裏，感覺很舒適很可口，每一口感受都不一樣，這就是「異」；最後不想喝茶了，喝茶這個念頭滅掉了，這是「滅」。

每個心念有生、住、異、滅四相，所以人就有生、老、病、死的過程；因為人有生、老、病、死的過程，世界就有成、住、壞、空四個境界。世界現在是在「住」相當中，在住相中並時時變異，一天天地在老化，將來終究要毀滅，這就是「空」。

佛經裏用成、住、壞、空形容世界變遷的過程。因為世界有成、住、壞、空，所以地球上的生物，都有生、老、病、死。要逃離生、老、病、死的恐怖境界，先要使這念心，沒有生、住、異、滅，要達到沒有生、住、異、滅就要悟到自性菩提。

《六祖壇經》云：「不悟本心，學法無益」，如果不知要體悟本具的心性，修行便始終在生滅法當中求，始終南轅北轍，對明心見性並沒有助益。所有法門，都是契悟本心的方便，由生滅的方便體達不生滅的心性方為究竟。

所謂「悟」，就是體悟到聽法的這念心，這念心有體大、相大與用大。過去、現在、未來、一切空間、時間，十方三世都在這念心中，廣大無有邊際。這念心「無遠弗屆」，不論遠近都能起作用。舉例而言：有些國家發生戰爭，許多士兵參與作戰；可是士兵的家人，擔心憂慮他們在戰場上的安危。日有所思夜有所夢，忽然夢到所思念的家人在他鄉戰場生病了，經過聯絡果然真的生病了。便說明這念心不論遠近，只要專注，就能與想念的人發生感通。晚上睡在一個小榻榻米上，夢境是山河大地、廣大的世界；夢到苦時，驚慌恐怖；夢到快樂之事，喜悅不已。然而不論恐怖或喜悅都了不可得，都是這念心所產生的影像，心在生滅中，便輪迴於苦、樂中。體達不生不滅的心性，白天能做主，晚上也能作主，不論白天與夢中都能清楚明白，便能遠離人生中苦樂的境界。我們這念心非常微妙，一般人總是兩眼外視、兩耳外聽，缺乏內觀的智慧；如果能往內看、往內聽，覺察到自己的心念，心定下來，很快就能恢復平靜。

過去有一個公案，有一家人，有一病患，患風濕關節炎，臥床八、九年都不能動。有一天，這個房子失火了，危急混亂中，他的家人趕忙將貴重物品往外搬運，當房子燒得乾乾淨淨時，才想到房子裏面還有一位病患，肯定是被燒死了，正在愧疚悲慟時！忽然聽到這位病患從山上傳來的喊叫聲，他叫說想下山來。家人驚訝之餘，趕忙問他是如何逃出火海的？他說，當時看見火勢熊熊，為了要逃命，忘了自己有風濕關節炎的病痛，立即從床上爬起，就跑到山上去了。他的家人又問，既然你能自己上山去，就趕快自己下來吧！但這病患卻說，他的關節炎好痛不能動！

這念心一旦專注，靜下來、定下來，就能產生種種感通妙用，如同這位病患，心念專注想要逃命，所以能忘了病痛。佛法的禪定，告訴我們如何運用這念心。想要運用這念心，要先悟這念心，悟了這念心，時時保任、常寂常照，轉化煩惱、淨化心念，最後歸於無念。不生不滅，便是這念心的原點。

這一念妙明真心是本具現成、無所不在的，大眾這念心應用在眼睛便稱為「見」，在耳朵便稱為「聞」；在鼻子就能辨香臭，在舌根就能知酸、甜、苦、辣；在手知道要執取，在腳則知道走路……；這些都是在日常之中心的作用。

每個人都有這念心，然而凡夫的清淨本心中，時時充斥著妄想、執著，這念心依於眼、耳、鼻、舌、身、意六根，由攀緣外境而起種種煩惱、是非。於是，我們的心便如一潭渾水一般，產生不了智慧與善法。

反之，若能時時刻刻檢討反省，眼根緣色，不起貪心；聞他人讚嘆、毀謗，不起瞋愛，隨時保持自心的寧靜與平靜，如同《金剛經》所說「應無所住，而生其心」。

六根在對六塵境的當下，清楚明白一切事物的是非好壞，心當中始終保持一個「知」，不攀緣、染著，如此就能使六根慢慢得到清淨的境界，乃至於這一念心便能如同一潭止水、一片明鏡，真正能夠六根門頭放光動地。

所以，禪宗祖師所說：「百花叢裏過，片葉不沾身」，就是指在紅塵世事當中，只要這念心，不攀緣、不顛倒，但能了「知」而不生計「著」，如此慢慢地澄清當下的這一念心，六根一旦回復清淨，此心就能如蓮花一般，出污泥而不染地端坐在清淨蓮台上。

修行要達到定心、淨心，便要肯定人人本具的覺性，沒有絲毫的懷疑，如此才能使心安定下來。

過去在唐朝時，有一位名叫裴度的居士，來到相國寺參訪，一進寺內便看到了一隻麻雀飛到佛像的頭上拉屎；此時裴度就向該寺的方丈和尚請示：佛經曾說：「一切眾生皆有佛性」，而麻雀也有佛性，但為什麼牠卻在如來佛頭上拉屎？方丈和尚一聽便回答裴度言：麻雀確實是有佛性的，而且聰明、有靈性，因為牠明白如來佛很慈悲，不會怪罪於牠，所以才敢在佛的頭上拉屎。

對於佛性，不要存有絲毫的懷疑，也不要將佛性看得太遙遠，佛性就是自己能知能覺的這念心。大眾都有這一念能分別是非善惡的心，不過這念心無始劫來總是生諸煩惱、造諸罪障，種種妄想執著，使得清明無染的心性不得寧靜，心一旦不得平靜，無染的佛性就變成了雜染的眾生性。

所以如果能夠真切的體認本具的佛性、覺性；心自然能定、能靜。體悟到本具的覺性，更進一步要保任覺性，使覺性時時現前；「靜中養成，動中磨練」。放下一切妄想分別，使這一念覺性能夠清楚、明白、如如不動，持續地保任下去，一定能夠「站得住」、「站得長」，乃至有所成就。

《楞嚴經》中明示大眾：「狂心頓歇，歇即菩提」，「歇」是停止不動的意思，由於這念心時時都是妄想分別，人們不是在憶念過去，就是在攀緣未來，這念心始終心猿意馬。而修行，就是要能放下執著、歇止狂心。

《金剛經》說道：「過去心不可得，現在心不可得，未來心不可得」，過去的已然成為過去，想念它又有何用？回憶好事，只是增加失去的悲傷，回憶壞事，更是苦上加苦；對於現在的事，起一念想的心，又是一重生滅；而未來的事尚未到來，想來想去也是一場虛無的夢境。所以過去、現在、未來三心了不可得，這一念心不住現在、過去、未來，安住在不動、清楚明白的心性，便是《金剛經》所說「無住生心」。

要達到「無住生心」，契悟不生不滅的心性，體悟三心了不可得之理。這念心始終清楚，明白，即是如來妙心，也就是自己的本心本性。明白此理，就要保任不生不滅的心性，保任三分鐘就成了三分鐘的佛；保任十分鐘，就成了十分鐘的佛；這樣子就能把不生不滅的心境延長下去，就稱之為保養聖胎。在這上面用功，便是在修道。

一般人「修道」，不知「道」在何處?只能算是修加行，加功用行，如誦經、持咒、拜懺，做種種功德，乃至於打坐，這些都是加行，因為我們的煩惱很深厚，執著很深重，所以用這些善法，使我們這顆心，慢慢除去塵垢，等到將來聽經聞法，忽然一下因緣成熟，就能悟到當下這念心。

這念無住心是絕對的真理，超越時間空間，在靜坐中一瞬那，契悟到這一念心，感覺非常清涼與清淨，一下子就超越了好幾個鐘頭；在佛經上說「山中無甲子，人間幾千年」，所謂「無甲子」，乃指我們這念絕對的心，沒有時間空間的存在，當下契悟了這念心，馬上就成了淨土世界，就超凡入聖。

由於這念心的分別，所觀察到的環境、時空也不一樣；如果處於室內，將電燈一開，就是光明，電燈一關，就是黑暗，究竟這室內是明？是暗？現在是白天，在某些國家則是晚上，那麼現在究竟是白天還是晚上？人在白天能看見東西，晚上就看不見東西，可是有些動物，白天看不見東西，晚上才能看得見，究竟這空間是明？是暗？這些不同的差異，都是由於這念心分別執取而產生不同的境界。

每個人都有這念心，只是這念心始終無法定下來，分別妄想，想過去、想現在、想未來，患得患失，不曾停歇。因為這種習氣與習慣，使得內心很少能保持不動、不打妄想，常常是心浮氣躁，靜不下來，看到外面花花綠綠的境界，攀緣顛倒，看不清楚、想不透徹；人的愚癡障礙往往由此而生。

這念心必須站得穩、清楚明白，不隨外境而動，才有清明的智慧；對於萬事萬物，有清楚透徹的慧觀，才有遠見及光明的未來。所以頓悟自性，非常重要，與我們的生活與生命，息息相關。

眾生的心，妄想顛倒，始終沒有停過，如果沒有妄想，就是疲倦昏沉；沒有妄想昏沉，心當中又覺得無聊。妄想、昏沉與無聊是心念不能作主所產生三個毛病。

例如學生在教室上課，老師在上面授課，課程上得很精彩，學生聽得很歡喜，忽然下課鐘一響，覺得時間過得很快。相反的，如果老師無法教授得清楚，學生聽不懂沒興趣，覺得時間過得好慢、好長；同樣一堂課的時間，快慢的感受，皆來自於心中的分別。

心中有分別、是非、煩惱，真是度日如年；如果心中很平靜、開闊，安住在這一念不生不滅的清淨心上，必定能超越時間空間。

明白此理，這一生的修行就有明確的方向，佛經云「人人都能成佛」，每個人都有佛性，都能超凡入聖；不論頓悟、漸修只要有恆心、信心、願心，這一生努力落實心念的提昇，生活會更實在，生命更有意義。

If we can observe the pure precepts, awaken to the bodhi mind, and are replete with practice and principle, we are in accord with the way of the great bodhisattvas. In the future, we will surely attain perfect enlightenment, truly benefiting ourselves and all others.

Buddhism comprises the methods of gradual cultivation and sudden enlightenment, as well as Mahayana (*1) and Theravada schools. The Theravada practitioner’s aim is to attain arhatship, be freed from the three realms and attain liberation. The Mahayana practitioner concentrates on the six paramitas (or six perfections), benefits self and others, liberates all sentient beings, and broadly cultivates good affinities with others, until all virtues and merits are perfected in order to attain buddhahood. Mahayana and Theravada teachings, the methods of sudden enlightenment or gradual cultivation, or other Buddhist teachings, are all directed at the different capacities of sentient beings, using various expedient means. They are all based on the same principle – bodhi and nirvana, which are the ultimate aim of cultivation in Buddhism.

       Since everyone’s aspiration is different, his or her achievements also differ. Whether we wish to attain the fruit of the arhat (*2) , the pratyekabuddha (*3) , the bodhisattva (*4), or the buddha; whether we wish to achieve samadhi (*5) , or the stages of non-regression – not regressing from our attainment, actions, or mindfulness – we need to work hard on our cultivation. If we wish to attain the Way by practicing meditation, we must be in accord with this pure mind, this unconditioned mind of wu-wei (無為, non-action), because the Way is not apart from the mind. When enlightened, this mind is the Way. Unenlightened, this mind is deluded.

      In Buddhist cultivation, whether it is by principle or by practice, gradual cultivation or sudden enlightenment, the exoteric or esoteric school, we must follow two important principles: first, “bring forth the bodhi mind,” and second, “uphold the precepts of purity.” When we have achieved these, we will not let ourselves down in this life; even if we do not attain enlightenment, we will attain the stage of non-regression. By strictly upholding the precepts, the three karmas of body, speech, and mind will be pure; we will attain the state of true emptiness and achieve arhatship. Furthermore, if we cultivate the six paramitas and other myriad practices, we will attain the fruit of the bodhisattva; when the bodhisattva way is perfected, we will attain buddhahood. Yet, all these practices are not apart from the bodhi mind and the precepts. Therefore, giving rise to the bodhi mind and upholding the pure precepts are the two most important factors in our cultivation.

The ultimate state of bodhi and nirvana

The bodhi mind is the awakened mind; it is the mind that is pure, lucid, undefiled, and the master of itself. It neither moves nor wavers, neither comes nor goes, neither arises nor perishes. A scripture says, “If we do not bring forth the bodhi mind in our
cultivation, it is like farming without planting seeds.” If we diligently till the soil and plow the field, but do not plant the bodhi seed, how can we expect fruition from our cultivation?

The Perfection of Great Wisdom Treatise by Nagarjuna states: 

                The bodhisattva’s initial resolve,
                 Is to attain ultimate enlightenment.
                 “I will become a buddha” 
                 That is the bodhi mind.

       So we can see that the most important thing in our cultivation is to bring forth the bodhi mind.

        If we wish to attain this mind of purity, we need many auxiliary conditions to help us bring forth the bodhi mind. These conditions are the precepts. A difference between Buddhism and other religions is the upholding of specific precepts. If the rules of conduct are based on erroneous views, heterodox views, mistaking wrong causes for right causes, or misunderstanding the actual consequences of an action, then they will not bring about conditions for achieving nirvana.

      What is nirvana? Nirvana is not death. It is the mind that has arrived at the highest and most tranquil state; it is the realization of emptiness. Yet, we must realize not only emptiness, but also the bodhi mind.

      There are four stages of nirvana: “nirvana with residue,” “nirvana without residue,” “nirvana of non-abidance,” and “nirvana of pure, inherent nature.” In achieving “nirvana with residue” and “nirvana without residue”, we realize emptiness. In achieving “nirvana of non-abidance” and “nirvana of pure, inherent nature,” we realize the bodhi mind. Actually, all the different types of nirvana are states of this present mind, with the realization of emptiness in different degrees. It also matters how long one can maintain a mind of clarity and absolute stillness. If we can only maintain it for three minutes before the mind becomes drowsy or has delusive thoughts, then this bodhi mind is not unveiled very long.

     The bodhi mind and nirvana are our highest aim. If we cannot yet realize this, the Buddha offers us some expedient means to calm our mind so that one is not in panic or fear, so that one can find a temporary resting place. This is the Buddha’s compassion. However, if we truly wish to attain buddhahood, we must be awakened to the bodhi mind. The sutra says, “Only the buddhas can enter this door; the pratyekabuddhas and the sravakas  cannot reach it.” This means that even if pratyekabuddhas and  sravakas (*6) are as numerous as the grains of sand of the Ganges River, they cannot know the state of the Buddha. Why? Because the bodhi mind is the foundation of buddhahood; the bodhi mind is the seed of all buddhas. All the buddhas and bodhisattvas practiced for innumerable kalpas  (*7) to give rise to this mind; then they worked diligently to swiftly attain ultimate enlightenment. The bodhi mind is the great mind that bodhisattvas, practicing Mahayana, must bring forth at the beginning. Therefore, it is extremely important to be awakened and to realize this mind.

Different degrees of enlightenment

     What really is the bodhi mind? How do we bring forth the bodhi mind? The Diamond Sutra says, “The mind should act without any attachments.” The bodhi mind is a mind of non-abidance. The Chan School says, “With sudden enlightenment of the original mind, one directly realizes buddhahood.” This is the bodhi mind; it is our awakened inherent nature.

     In the autobiographical section of the Platform Sutra of the Sixth Patriarch, it is recorded:

     One day, the Fifth Patriarch Hong Ren said to his disciples, “You have practiced under me for a long time. Today, write me a gatha (verse) to describe what you have learned and to show your understanding of the truth.” The erudite Dharma Master Shen Xiu, who was the foremost instructor under the Fifth Patriarch, wrote the following gatha on the wall of the South corridor:

                The body is a bodhi tree,
                The mind a standing mirror bright,
                At all times polish it diligently,
                And let no dust alight.

        This gatha seemed very sensible and meaningful.

The bodhi is no tree,
              Nor a standing mirror bright.
              Since all is originally empty,
              Where can any dust alight?

This means that, in bodhi (i.e. from an enlightened perspective), not a single thing or dharma can be grasped. Therefore, “The bodhi is no tree/Nor a standing mirror bright” – the bright mirror is our mind of absolute clarity and understanding; it is also absolute emptiness. “Where can any dust alight?” – everything is empty, so where can the dust alight? From these gathas, we can see that the realization of Master Shen Xiu was that of “gradual cultivation.” He had not yet truly realized the bodhi mind. But the Sixth Patriarch’s gatha was that of “sudden enlightenment.”

There are different degrees of enlightenment. A cultivator may have “dozens of great enlightenments and thousands of small awakenings.” For example, when we sense that life is impermanent and resolve to cultivate the Way, it is only the beginning of enlightenment. After this awakening, we must continue to cultivate, because we have only realized impermanence or some principles of the phenomenal world; we have not fully realized the true nature of our mind. Therefore, we must persevere to attain great enlightenment in the future. Depending on a person’s level of enlightenment, the depth of truth they realize is different; therefore, the Dharmas that they speak also vary.

     Even though the gatha written by Shen Xiu is of the gradual cultivation path, it can be a motto for most people. If they cultivate according to his method, they can still attain the fruits of the Way.

     “The body is a bodhi tree/The mind a standing mirror bright.” If we wish to attain the Way, it is like planting a bodhi tree – there must be soil, water, sunshine, constant weeding, and tilling of the soil so that it can grow and blossom. Cultivating the Way is the same; we must regulate body and mind, and strictly and heedfully uphold the precepts so that the three karmas generated from the body, speech, and mind are pure. We must also diligently perform good deeds to increase merits. With sufficient merits, the necessities of life needed in aiding our cultivation will not be lacking.

     “The mind a standing mirror bright.” This mind is like a bright mirror undefiled by dust and without bias. “When a  Han (*8) comes, a Han appears; when a Hu comes, a Hu appears.” When an object comes, its image is reflected; when the object leaves, the image disappears. Likewise, the mind is not the least bit defiled; it is totally empty and bright, devoid of greed, anger, ignorance, pride, and doubt, with no attachment to dharmas (all phenomena), no attachment to self – only this absolute mind, is bright as a mirror. To reach this state, we must “polish it diligently.” How do we polish it? By examination, reflection, and contemplation, and by making amends for our offences—this is the method of gradual cultivation.

     The gatha of the Sixth Patriarch elucidates the method of sudden enlightenment. “The bodhi is no tree/Nor standing mirror bright/Since all is originally empty/Where can any dust alight?” This is Hui Neng’s state when he realized prajna , the wisdom (*9) of emptiness – that all dharmas are fundamentally empty, without subject or object; everything is cleansed and is in the state of perfect purity. This is what the Chan patriarchs mean when they say, “When a buddha appears, kill the buddha; when a demon appears, kill the demon.”

      Why should we “kill the buddha when a buddha appears?” Here “a buddha” represents favorable circumstances. When we encounter favorable circumstances, we will develop cravings and attachments towards them. The mind will then create obstacles, inhibiting us from enlightening our mind and seeing our true nature. Therefore, during meditation, even if we see buddhas of the ten directions coming to stroke our heads, to prophesize our future attainment, we should not be overjoyed, because joy will perturb the mind, resulting in a mind trapped in birth and death. That would no longer be the still, pure, and lucid mind. “A demon” represents fearful situations. When we encounter fearful circumstances, we do not have to be afraid. We must reflect that “all appearances are illusory.” Bad circumstances arise from the perception of our own consciousness; they are illusive and unreal because all dharmas are ultimately empty.

      Then what is “to kill”? “To kill” is “non-attachment” – do not cling to either good or bad circumstances; when they come, accept it; when they go, accept it. Continue to harbor right mindfulness, with clarity and mindfulness in every thought, be our own master everywhere; the bodhi mind will then manifest.

      Therefore, whether it is gradual cultivation or sudden enlightenment, the aim is to attain the bodhi mind; only the methods differ.

Sudden enlightenment and gradual cultivation are compatible

      Because people’s capacities are different, methods for their practice – gradual cultivation and sudden enlightenment – also differ. Gradual cultivation means to enter the Way by practice, to realize the fundamental principle  through perfecting our actions. Sudden enlightenment means to enter the Way by principle, to realize the fundamental principle first, and then perfect our actions. Sudden enlightenment and gradual cultivation are compatible and complement each other.

     Enlightenment through gradual cultivation is reached by going through various stages – from that of an ordinary person until all merits and virtues are perfected and one attains buddhahood. Like going to school, one goes through elementary school, high school, college, and all the way up to earning a doctorate, gradually climbing step by step. This is gradual cultivation.

      “Sudden enlightenment” is to awaken to this present mind, this awareness, this bodhi mind, this pure and lucid mind, to awaken to the ordinary person’s inherent pure nature without any affectation; this is the wisdom of the tathagata (*11),, true suchness (*12) , the profound bodhi mind. When we are enlightened to this mind we realize that the mind is Buddha; the mind is the Way. Once we are enlightened, based on the realization of the principle, whether we are in stillness or in motion, idle or busy, this mind is never clinging or confused; it is always clear and lucid, the master of itself; maintaining this state from enlightenment until the attainment of buddhahood. This is sudden enlightenment.

      Actually, everyone has this mind. From the past to the present and to the future, everyone has it; everywhere in the world, men and women, young and old, rich or poor, noble or lowly, all have this mind that knows and is aware. Even though everyone has the original awareness, which is equal and absolute, neither lesser in the ordinary person nor greater in the saint, the manifestation of wisdom and compassion is very different. This is because the degree of each person’s awareness is not the same. When there are afflictions, attachments, delusions, and erroneous views in the mind, our awareness is clouded and wisdom cannot manifest; therefore, to obtain a mind of purity and clarity, we must make diligent efforts in our cultivation.

       In Buddhism, there are four levels of enlightenment – those of the sravakas, the pratyekabuddhas, the bodhisattvas, and the tathagata. These are the attainment of the saints. Their wisdom surpasses that of the ordinary person. For the ordinary person to reach the state of the tathagata, there are two methods: the first is “gradual cultivation,” the second is “sudden enlightenment.” Gradual cultivation is to practice the six paramitas – charity, moral conduct, tolerance, diligence, meditation, and prajna (wisdom). These are the vows and conducts of the bodhisattva. By perfecting merits and virtue of the six paramitas, one will reach the state of the tathagata. It takes three asamkheya kalpas (uncountable eons) to complete the gradual cultivation path.This is why the Buddha has kindly taught the sudden enlightenment method.

The Lesser Vehicle, Great Vehicle, and Ultimate Vehicle

The bodhi mind is not found externally

The Diamond Sutra says, “All dharmas are equal; none is superior or inferior.” Whichever method we practice, in the end it returns to the bodhi mind. The bodhi mind is our fundamental mind and nature, our inherent awareness. It is not bestowed by our parents, demons, spirits, a god, or even bodhisattvas. It is inherent in everyone. Therefore, the bodhi mind is most real and ever-present.

The bodhi mind is replete within us. If we look for it elsewhere, we will not find it. Just as a Chan patriarch said, “To move the mind is to err, to raise a thought is to stray.” As soon as we look for it we lose it; it is like looking for an ox while riding an ox; we are already sitting on its back, but we do not know it. It is also like looking for a shadow at midday. At this moment, when you are listening to this teaching, the mind that does not raise a single thought is the profound and clear bodhi mind. A mind with no-thought is the mind of total clarity, knowing, and awareness, without a single bit of delusion, drowsiness, or scattered thoughts. When we realize this mind that is unborn and undying, we attain enlightenment.

Once there was a female Chan practitioner who traveled all over the country to study the Dharma, scaling mountains to seek an enlightened teacher. Unsuccessful and exhausted, she finally returned to her native village. As she was leaning on the plum tree by the roadside to rest, she suddenly attained enlightenment and uttered the following verse:

 Straw sandals treading cloud covered peaks
               Seeking spring everywhere.
               In vain, I returned,
               To the fragrance of plum blossoms,
              On the treetops is spring in full glory.

       The Venerable Po Lo Ti also said, “In the eyes it is the seeing; in the ears it is the hearing; in the nose it is the smelling; in the mouth it is the speaking; in the hands it is the grasping; in the feet it is the walking.” This awareness that sees the plum blossom and smells its fragrance is inherent in us. It is neither more in the saint nor less in the ordinary person. In those who have not attained enlightenment, it is not a bit less; in those who are enlightened, it is not a bit more. That is the bodhi mind.

Five kinds of bodh

      There is a Chan saying, “One may cultivate for billions of kalpas, but enlightenment takes only an instant.” Knowing this, we still need to make efforts everyday to bring forth the bodhi mind. To fully realize the bodhi mind there are five stages: “give rise to the bodhi mind,” “taming the mind,” “awaken to the bodhi mind,” “progressive realization of the bodhi mind,” and “ultimate bodhi mind.”

      The first stage is “give rise to the bodhi mind.” This means we make a great resolve to cultivate the Way, vow to realize the bodhi mind, attain buddhahood, and liberate all sentient beings. We constantly work in this direction: do no evil, perform all good, and purify our mind. Whether practicing gradual cultivation or sudden enlightenment, in motion or in stillness, busy or idle, our every thought must be clear and in command. We should adhere to Bodhisattva Ksitigarbha’s great vows, Bodhisattva Avalokitesvara’s great compassion, Bodhisattva Samantabhadra’s great conduct, Bodhisattva Manjushri’s great wisdom, and incorporate these into our daily lives. This is the beginning of the bodhisattva way.

      The second stage is “taming the mind” – this means we resolve to study hard, constantly examine and reflect inwardly, harbor a mind of repentance, and work to gradually gain control of our delusive thoughts and afflictions. For example, if we reflect and find that we have been angry, we can immediately subdue it and not create bad karma. If greed arises, we can also detect it and subdue it. Or, as soon as sensual desires and lust arise, we immediately subdue them. This is “taming the mind.”

      The third stage is “awaken to the bodhi mind.” Due to the power resulting from practicing “taming the mind,” we can finally attain awakening. “Awakening” is to awaken the deluded mind and see its true nature. When we see our original self, we will realize that our mind is inherent, unborn, and undying.

     A Chan patriarch said, “The darkness of a thousand years is shattered instantly by a single lamp.” If we awaken to this present mind, always abide in right mindfulness, all our past karmic obstacles can be totally swept away. For example, after a thousand years in a dark room, if we suddenly turn on the light, the room is instantly filled with brightness. However if we lose our right mindfulness, it is like turning the light off; then everything will again be filled with darkness. Therefore, once we are enlightened, we still must constantly maintain right mindfulness in our daily lives, abide in pure awareness, be totally clear in every thought, and always be master of ourselves.

      A Chan master once said, “When hungry, eat; when drowsy, sleep.” Also, “Eating all day, one has not chewed a single grain of rice; fully dressed, one has not put on a single thread.” What does this mean? It means to know yet not cling, and to firmly abide in right mindfulness. For example, when eating, do not daydream. The “knowing” that can differentiate among the sour, sweet, bitter, and spicy always exists. Do not overeat when the food is tasty, or complain when it is unsavory. Whether facing pleasant or unpleasant circumstances, we know yet do not cling, and do not give rise to greed or anger. This is to truly abide in right mindfulness.

      The aim of cultivation is to attain right mindfulness. Right mindfulness is a mind of clarity and purity; it is liberation; it is the buddha. Right mindfulness is the monastery; it is the Pure Land. Therefore, “Hauling wood and carrying rice is the Way.” In our daily lives, in our eating, dressing, working, and moving, always maintain right mindfulness. Maintain the existence of this “knowing” mind. Thus maintaining inner peace and rightful conduct in life is to cultivate the Way.

     The fourth stage is “progressive realization of the bodhi mind.” After we know where our mind is, we must continue to practice after enlightenment, continue to abide firmly in right mindfulness, and maintain our pure awareness, so that ignorance is totally eradicated and the Dharma body fully manifests. This process is the progressive realization of the ultimate bodhi mind.

      After we have eradicated the last traces of ignorance, afflictions, and delusions, we arrive at “ultimate bodhi mind.” This is the perfection of our awareness and conduct, the perfection of benefiting others and ourselves. This is the ultimate stage.

The ten dharma realms are in this one mind

      The most important thing in Buddhism is our mind. This present mind is replete with the ten dharma realms. Whether we remain deluded or will achieve enlightenment depends on the mind’s resolve. To give rise to the three poisons of greed, anger, and ignorance is to sink into the realms of hells, hungry ghosts, or animals. If we observe the five precepts, we will be guaranteed to return as humans in the next life – to dwell in the human realm. If we can further cultivate the ten virtues and uphold the precepts, our mind will be filled with virtuous thoughts and brightness, and we can ascend to the celestial realm and receive the reward of heaven. Practicing the Four Noble Truths is the realm of the sravakas. Contemplating the twelve links of dependent origination is the realm of the pratyekabuddhas. By committing to the great compassionate vow to benefit others, seeking the Buddha Way, liberating all sentient beings, and practicing the six paramitas, we immediately enter the realm of the bodhisattvas. Going one step further, we should cultivate non-cultivation, be mindful of no-mind, return to the source, and not give rise to a single thought; with total clarity, we enter into the dharma realm of the inconceivable. This mind is then replete with all things. “When one dharma realm manifests, nine other dharma realms fold.” One dharma realm means the true dharma realm; it is the mind of all of you who are listening to the Dharma, not thinking of the past, present, or future, with total clarity in every thought, being master of ourselves at all times. When we are enlightened to this dharma realm, we enter the realm of the buddha.

        “A building ten thousand feet tall begins on the ground level.” Everyone’s mind, from beginningless kalpas, is filled with attachments and delusions, ignorance and erroneous views. Now we have the chance to listen to the true Dharma; it is the result of the merits from our previous virtuous roots. Therefore, we should treasure this opportunity. Buddhism embodies both practice and principle. In practice we must make efforts to cultivate the Way and uphold the pure precepts. To realize the (fundamental) principle we must bring forth the bodhi mind. If we have not yet given rise to the bodhi mind but still observe the pure precepts, in the future we will ascend into the heavens, or at least we will not descend into the suffering realms. If we can observe the pure precepts, awaken to the bodhi mind, and are replete with practice and principle, we are following the way of the great bodhisattvas. In the future, we will surely attain perfect enlightenment, truly benefiting ourselves and all others.

* (1) Mahayana (大乘): One of the two major traditions of Buddhism (the other is Theravada), emphasizes the path to buddhahood that involves perfection of wisdom, unconditional compassion, and liberation of countless sentient beings. Theravada, primarily the teaching of “The Four Noble Truths” and “The Eightfold Path,” emphasizes attaining nirvana and is the foundation of Mahayana.

若能持戒清淨，又能發菩提心，理事兼備，這就是大菩薩行，將來一定會圓滿菩提，既能自利又能利他。

無論是大乘、小乘，頓、漸之分，是因為眾生根器的不同，所用的方便也因之有所不同，但理上都是一個－－菩提涅槃，這是修行學佛的終極目的。

佛法有大乘和小乘之分，小乘希望得解脫、成道證果；大乘修六波羅蜜，普度眾生、廣結善緣，最後功德圓滿，成道證果。此外，還有漸修、頓悟之分，無論是大乘、小乘，頓、漸之分，是因為眾生根器的不同，所用的方便也因之有所不同，但理上都是一個－－菩提涅槃，這是修行學佛的終極目的。

由於每個人的發心不同，所以成就也不一樣。不論是成就羅漢果、緣覺果、菩薩果、佛果；或是成就三昧，達到不退位－－念不退、行不退、位不退，這些都要努力修行才能得到。希望打坐成道，就必須與這念清淨心、無為心相應才能成道。道不離心，悟了，這念心就是道；沒有悟，這念心就是迷。修行不管是從事上修，或從理上去修，乃至於漸修、頓悟、顯、密，有兩大原則不能違背：第一是「發菩提心」，第二是「持清淨戒」。這兩個原則做到了，這一生就對得起自己，即使沒有成道證果，也能達到不退位。持清淨戒，身口意三業清淨，就證羅漢果，進一步迴小向大，就能證大乘佛果。如果要證菩薩果，就要修六度萬行。總之，這一切都離不開菩提心和戒行。因此，發菩提心、持清淨戒，修行最重要的二件事。

菩提心就是清淨心、能作主的心，要動就動，要坐就坐，要出就出，要入就入，最後達到不出不入。

菩提心就是覺悟的心、清淨的心、不染著的心，是不動不搖、不去不來、不生不滅的。經云：「修行不發菩提心，猶如耕田不下種。」如果只是拼命地耕田犁土，卻沒有播撒菩提種子，怎麼會開花結果？所以菩提心是最重要的。想達到這念心清淨，就必須要有種種助緣，幫助我們發菩提心、種菩提種、開菩提花、結菩提果，這個助緣就是戒行。

佛法和其他宗教不同的地方，就在於戒行；其他宗教的戒，有些不是邪見、見取見，就是非因計因、非果計果，都不是證涅槃的因。涅槃是什麼？涅槃不是死亡。涅槃是指我們這念心，達到最寂靜、最高的一個境界，也就是契悟空性。契悟了空性還不算，必須要有菩提心。菩提心就是清淨心、能作主的心，要動就動，要坐就坐，要出就出，要入就入，最後達到不出不入。

菩提心、涅槃性，是我們追求的一個最高境界。

涅槃有四種層次：「有餘涅槃」、「無餘涅槃」、「無住涅槃」、「自性清淨涅槃」。其中「有餘涅槃」、「無餘涅槃」是證悟「空性」；「無住涅槃」、「自性清淨涅槃」是證悟到菩提心。其實，無論是哪一種涅槃，都是指我們這念心，只不過深淺不同，也就是悟到空性的深淺；或者是證到空性，定力入到空性中有多長，這也有差別。再者，看我們保持這念心清楚明白、如如不動的時間有多久，如果只能保持三分鐘，三分鐘後心就打妄想、打瞌睡，這樣菩提心也保持不長久。

菩提心、涅槃性，是我們追求的一個最高境界。但是如果沒有這個根基，佛就說一些方便法門，暫時使我們的心靜一靜，不要驚慌恐怖，暫時能夠得到一個住所，這是佛的慈悲。真正要想成佛，就要證悟菩提心。經云：「唯佛與佛能入此門，緣覺聲聞不能照。」也就是說，盡恒河沙的聲聞、緣覺，都沒辦法知道佛的境界。為什麼呢？因為佛是以菩提心為根本，所以這一念心非常重要。

《金剛經》云：「應無所住，而生其心。」菩提心就是無住心。

菩提心究竟是什麼？如何發菩提心呢？《金剛經》云：「應無所住，而生其心。」菩提心就是無住心。禪宗則說：「頓悟自心，直了成佛。」也是指菩提心，亦即菩提自性。《六祖壇經》行由品記載：一日，五祖弘忍大師對弟子說，諸位在我座下已修行多時，今天把所學的心得及契悟的道理，寫一首偈給我看看。五祖座下一位首席教授師神秀大師，很有學問，寫了一首偈子：「身是菩提樹，心如明鏡臺；時時勤拂拭，勿使惹塵埃。」這首偈子看起來非常有道理、非常有意義。六祖大師當時也在弘忍大師座下，在廚房裏擔任砍柴、舂米的工作。聽到有人在唸神秀大師所寫的偈子後，他也有一些心得，於是就請人在偈子旁邊寫──「菩提本無樹，明鏡亦非臺；本來無一物，何處惹塵埃。」菩提根本沒有一物一法可得，所以說「菩提本無樹」。「明鏡亦非臺」，明鏡是指清清楚楚、了了分明這念心，是絕對的空性；「何處惹塵埃」，一切都是空寂，那裏惹塵埃？神秀大師尚未真正契悟菩提心，他所契悟的，屬於漸修，而六祖大師則是頓悟。

「時時勤拂拭」，如何拂拭？就是檢討、反省、觀照、改過，這就屬於漸修法門。

悟有深淺，禪宗祖師云：「大悟十八度，小悟不知其數。 」譬如說，由於覺得人生無常，悟到了無常的境界，所以發心修行，這個悟只是開始。悟了以後要知道修行，因為只是悟到無常，並不是徹悟心性，只是悟到事上的道理。每個人所悟的道理都不一樣，因為這念心悟的層次不同，說出來的法，就會有差別。

神秀大師所寫的偈子也可以作為一般人的座右銘，依照這個方向去修行。「身是菩提樹，心如明鏡臺」，要栽種一棵菩提樹，第一、要有土壤，把菩提種子栽植到土裏去；第二、要有水份、陽光；第三、要時時刻刻去照顧，除草、鬆土，菩提樹才會發芽、茁壯，開花、結果。「身是菩提樹」，要想成道，就如同種菩提樹一樣，要善調身心、要持戒，使身口意三業清淨。除了善調身心以外，還要勤修善法，修善法是福報，有了福報，衣食住行就沒有問題。「心如明鏡臺」，這念心像明鏡當臺一樣，一塵不染，漢來漢現、胡來胡現，相來則現、相去則無。就是這念心，不染一點塵垢，一片空靈、光明，沒有貪、瞋、癡、慢、疑，沒有法執、我執，只有這一念絕對的心，像鏡子這麼光明。要達到這個境界，就要「時時勤拂拭」，如何拂拭？就是檢討、反省、觀照、改過，這就屬於漸修法門。如果照這樣去用功，也能成道證果。

「凡所有相，皆是虛妄」，好壞的境界皆由自己意識所現，都是虛妄不實的，因為一切法畢竟空寂。

「菩提本無樹，明鏡亦非臺；本來無一物，何處惹塵埃。」是當時六祖大師契悟般若空性所作出的偈子。惠能大師了悟諸法畢竟空寂，無有能、所，一切皆掃除蕩盡，所以禪宗祖師說：「佛來佛斬，魔來魔斬。」正是這個道理。

「佛」代表好的境界，若是對好的境界，產生貪愛、執著，心當中有了罣礙，一樣不能明心見性。所以，就算是打坐時看見十方諸佛來摩頂、授記，也不要歡喜。因為一歡喜，心就動了，就成了生滅，就不是不動心、清淨心。「魔」，就是指恐怖的境界。看到恐怖的境界，也不用害怕，「凡所有相，皆是虛妄」，好壞的境界皆由自己意識所現，都是虛妄不實的，因為一切法畢竟空寂。

那麼，要拿什麼來「斬」？「不理它」就是斬。好壞的境界都不去理它。它來就讓它來，去就給它去，繼續保持正念，菩提心就會現前，念念分明、處處作主。否則，菩提心就迷失而成為攀緣心了。　　所以漸修、頓悟都是相通的，目的都是證菩提心，只是方法不同而已。

修行的法門有很多種，小乘修行是「斷煩惱」；大乘則是「轉煩惱成菩提」。

修行的法門有很多種，小乘修行是「斷煩惱」；大乘則是「轉煩惱成菩提」。小乘把煩惱當作是實實在在的，所以要斷它，有能斷、所斷，仍有法執存在，所以最後證到我空境界，入「偏空涅槃」。

大乘則用「轉」的方式，因為了解煩惱當中有菩提性。如同打鐵煉鋼，廢鐵當中具足鋼性，若把鐵塊扔掉，是無法再煉出鋼的，如同無法離波覓水的道理一樣。

大乘菩薩廣行六度萬行，以轉化煩惱，自利利人。例如布施久了，自然沒有貪心；修慈悲觀，瞋心自然就轉化過來；身口意三業精進，就可以對治懈怠。由於心散亂、顛倒，所以利用禪定對治妄想，這就是「轉」。

六波羅蜜中最後是「般若度」，般若是對治愚癡的，返照自心，無能、無所，三輪體空。我們心中有很多無明、顛倒，對外境起種種執著，如果般若修好了，就能逐物起照，破除煩惱！

禪宗祖師說：「起心即錯，動念乖真。」菩提心性本自具足，假使另外再起心動念去找，也無法找到。

無論修什麼法門，最後全部都要歸於菩提心。菩提心就是我們的本心本性、本具的覺性，這不是父母、鬼神、上帝、乃至菩薩所給予的，而是人人本具的。所以，菩提心是最真實、最現成的。

禪宗祖師說：「起心即錯，動念乖真。」菩提心性本自具足，假使另外再起心動念去找，也無法找到。因為一尋覓就迷失了，如同騎牛找牛，已經騎在牛背上，卻迷惑不知，仍到處去找牛；又如日中覓影，在大太陽底下找影子，始終是找不到的。

大眾聽法的當下，一念不生的這念心，就是菩提妙明真心。所謂一念不生，是清清楚楚、明明白白，靈知靈覺的這一念，沒有絲毫的妄想、昏沈等雜念。契悟了這本具不生滅的心，即達到所謂的「開悟」境界。

尚未成道的人不減一絲一毫；成道了，也不增一絲一毫──這個就是菩提心。

以前，有一位大覺禪師，為了修行悟道，南奔北走、東參西學，翻山越嶺尋訪明師。一天行腳疲累了，手扶著路邊的梅花樹休息，當下忽然開悟，道出一首詩偈：「終日尋春不見春，芒鞋踏破幾重雲；歸來細把梅花看，春在枝頭已十分。」「春」，代表菩提心。詩境的內容說明為了追求明心見性，歷經千辛萬苦，尋找善知識指點，仍然無法契悟，於是心灰意冷，通身放下，這念心大休大歇，不再東尋西覓。就在放下的時候，忽然開悟了。「歸來細把梅花看，春在枝頭已十分」，細看眼前枝頭一朵朵梅花生趣盎然之際，悟到原來道是現成的，能看的這一念心始終是存在的。

達摩祖師說：「在眼曰見，在耳曰聞，在鼻嗅香，在口談論，在手執捉，在足運奔。」看梅花的這個靈性是本具的，在聖不增，在凡不減；尚未成道的人不減一絲一毫；成道了，也不增一絲一毫－－這個就是菩提心。

不生滅心究竟在那裏？就在大眾聽法的這念心當中，清清楚楚、明明白白，這念覺性始終存在，就是我們的本心本性。

古人說：「修行億萬劫，悟在剎那間。」過去沒有契悟以前，所修都是在生滅當中，屬於方便加行。由於加行用功得力，業障消除，心清淨了，因緣成熟豁然契悟心性。原來，這念不生滅心，就是菩提心。

有生一定有滅，物質有成、住、壞、空；人及飛禽、走獸等有情世界的生、老、病、死，都是生滅。仔細觀察起來，分分秒秒皆有眾多生滅、生死不停的流轉，整個世界都屬於生滅法。

凡夫的心念時時刻刻也在生滅之中，一動念頭就是生，第二念生起，前念又滅掉了，譬如早上起床、穿衣、穿襪、刷牙、洗臉，接著又誦經、拜佛……等等，心念不斷地生滅變化，這當中究竟那個是真正的自己？

世間上的人，終日柴米油鹽醬醋茶、上班、下班，整天都在妄想中，迷糊糊地過生活，所有一切都是生滅心的作用，甚至於晚上作夢都還在生滅心當中。所以佛法說人從早上到晚上，有八億四千萬個念頭，這些都是生滅心。生滅心就是自己的煩惱，生滅心帶來的就是生死。

那麼，不生滅心究竟在那裏？就在大眾聽法的這念心當中，清清楚楚、明明白白，這念覺性始終存在，就是我們的本心本性。

修道證悟最後達到絕對不染一塵的境界，如同十五的月亮圓滿無瑕，就屬於「成道位」。

悟後起修就稱為「修道位」。悟了以後，只是如同見到初一的月亮，尚未圓滿，還要繼續保持這念菩提心，時時刻刻安住在心性上，就是所謂的「保養聖胎」。

此時的修行即是「修而無修，言而無言，行而無行」，還是要修，修除習氣、妄想、人我、是非等種種煩惱，修了之後要歸還原點，所以修了等於沒修、行了等於沒有行。原點就是一念不生、就是覺性。無論晝夜、動靜、順逆，時時刻刻始終都要保持這念覺性的存在。

釋迦牟尼佛度化無量無邊的眾生，卻說沒有度一個眾生；演說無量無邊的佛法，卻認為沒有說過一句佛法，正是「言而無言」，歸還原點的道理。如果執著自己說了許多佛法、度了廣大的眾生，就表示並未了悟，因為尚有我執、法執，這念心還在相對的境界之中攀緣，沒有契悟絕對的境界。

修道證悟最後達到絕對不染一塵的境界，如同十五的月亮圓滿無瑕，就屬於「成道位」。這裡的「成」是現成、本具的意思，不假絲毫造作而成。

總歸修道的歷程，可分為「加行位」、「悟道位」、「修道位」、「成道位」四個不同的層次。

每個人都有佛性、覺性，是本具的。

每個人都有佛性、覺性，是本具的。雖然心性本具，但如果起了煩惱無明，這個覺性就變成眾生心了，就變成我執、法執。所以，還要有「始覺」，也就是我們現在開始覺悟的這念心。眾生是「不覺」，沒有覺悟，所以整日花天酒地、吃喝玩樂、醉生夢死，將來必墮入惡道。

有了「始覺」，要繼續保持，如果一曝十寒，沒有發長遠心，就退失了菩提心。所以要繼續不斷覺悟、覺察、覺照、反省，以漏盡自己的貪心、瞋心、癡心、慢心、疑心，轉化心中這些障礙。如神秀大師所說的「時時勤拂拭」，把心當中的灰塵擦掉。由於用功得力，貪、瞋、癡、慢、疑、邪見六個根本煩惱沒有了，就達到「正覺」的境界。

煩惱有深有淺，分為見思惑、塵沙惑、無明惑。漏盡這三種煩惱，就得到究竟解脫。所以，無論參禪、打坐、持咒、誦經、念佛……，一切法的目的，都是為了轉凡成聖、轉識成智，最後得以成就佛果。

如果這念心造作惡業，就變成獸性；反迷覺悟了，又變成覺性。

由於用功得力，貪、瞋、癡、慢、疑、邪見六個根本煩惱沒有了，斷除「見思惑」，就證到羅漢果，或者證到緣覺果，這就是「正覺」。但是，不可以得少為足，還要進一步回小乘向大乘，發願上求佛道，下化眾生，這樣帶果行因，修六波羅蜜，行菩薩道，修無修修、念無念念，豁然明心見性，契悟本具的菩提心。

如龍樹菩薩，契入了中道實相，就證到初地菩薩，如此初地、二地、三地，一直到十地滿心，就稱為「分證覺」，乃至於達到「等覺」。最後入金剛定，破無始無明，也就是破最後一分無明，則成就「無上正等正覺」。

總之，這些過程都離不開我們這一念覺性、佛性、靈性，也就是大眾聽法的這念心。如果這念心造作惡業，就變成獸性；反迷覺悟了，又變成覺性。覺悟以後，念念分明、處處作主，有了智慧、感應，心慢慢寧靜，就成為靈性，這都是我們這念心本具的作用。不執著一切法，繼續用功，就能圓成佛性了。

禪宗祖師言：「千年暗室，一燈即破。」只要悟了現前這念心，始終安住在正念上，過去所有的黑暗、業障，全部可以一掃而光。

菩提心的修證歷程有層次之不同。第一、「發心菩提」，也就是發廣大道心，立下志願，希望證到菩提心，成就佛果，普度眾生，要「諸惡莫作，眾善奉行，自淨其意」，時時刻刻朝這個方向努力，不管是漸修、頓悟，或動、靜、閒、忙，都要念念分明、處處作主，以地藏菩薩的大願、觀音菩薩的大悲、普賢菩薩的大行、文殊菩薩的大智，落實在日常生活，這就是菩薩行的開始。

第二階段「伏心菩提」，因為發心用功，時時檢討、反省身心，有慚愧之心，慢慢地就將妄想、煩惱降伏下去。譬如覺察到自己起了瞋心，就能立刻忍下來，不去造作惡業；又如動了貪念，也能覺察並止住；或者起了男女之欲愛、色愛，剛剛一動念，馬上就把這念心降伏下去，這就是伏心菩提。

第三階段「明心菩提」，由於「伏心菩提」加行用功得力，最後就能達到明心菩提。「明心」就是明心見性，見到本來面目，契悟本具不生不滅的心性。

禪宗祖師言：「千年暗室，一燈即破。」只要悟了現前這念心，始終安住在正念上，過去所有的黑暗、業障，全部可以一掃而光。譬如一間千年黑暗的房子，忽然把燈一開，豁然滿室光明。但是，如果失去正念，就如同把燈熄滅，又會呈現一片黑暗。因此，悟了以後，還要時時刻刻安住正念、安住覺性上，念念分明，處處作主。

修行就是要得到正念，正念就是清淨心、正念就是解脫、正念就是佛、正念就是道場、正念就是淨土，所以「挑柴運米都是道」。

禪宗說：「飢來吃飯睏來眠。」又說：「終日著衣喫飯。未曾咬著一粒米。未曾挂著一縷絲。」這是什麼道理？就是要知而不著，堅住正念。譬如吃飯的時候就吃飯，不胡思亂想，能明辨酸甜苦辣的「知」始終存在，好的東西不多吃，吃了不好的食物，也不會怨天尤人。對任何好壞的境界，都能知而不著，不起貪心、不起瞋心，這就是真正安住正念。

修行就是要得到正念，正念就是清淨心、正念就是解脫、正念就是佛、正念就是道場、正念就是淨土，所以「挑柴運米都是道」。日常生活食、衣、住、行當中，始終保持正念，這念「知」要存在，如此安身立命就是修道。

第四階段「分證菩提」，已經契悟心在那裏了，還必須要悟後起修，繼續堅住正念、保任覺性，分分破除無明，分分顯露菩提法身，這個過程稱為「分證菩提」。直至破除最後一分無明，漏盡煩惱惑業，就達到「究竟菩提」。所謂自利利他、覺行圓滿，達到這個境界，才算是究竟。

所謂「一法界顯，九法界隱。」一法界即指一真法界，就是諸位聽法的這念心，不想過去、現在、未來，念念分明、處處作主，悟了這個法界，就是入佛法界。

我們這念心具足十法界：如果能受持五戒，下輩子必定保有人身，故五戒感得人道法界；若能更行十善戒法，心中善念光明，則提昇至天道法界，將來感得升天的果報；起貪、瞋、癡，是地獄、餓鬼、畜生的法界；修四諦，是聲聞法界；思惟十二因緣觀，是緣覺法界。若發大慈悲心與利他弘願，上求佛道，下化眾生，修六波羅蜜，當下就入菩薩法界。進而修無修修、念而無念，還歸原點，一念不生、了了分明，就契入不可思議法界，所以這念心當中圓具一切。

「萬丈高樓平地起」，每個人心中，無始劫以來攀緣、顛倒，充滿了愚癡、邪見。現在能夠聽聞正法，是過去的善根、福報現前，所以要愛惜。佛法中有事有理，在事上要腳踏實地用功修行，持戒清淨；在理上就要發菩提心。如果沒有發菩提心，只是持戒清淨，將來升到天上去，也不至於墮入惡道。若能持戒清淨，又能發菩提心，理事兼備，這就是大菩薩行，將來一定會圓滿菩提，既能自利又能利他。

[:en]“The great compassionate mind is the Buddha’s Mind. The spirit of Buddhism is compassion and equality. If we wish to attain a mind of compassion and equality, first, we must not kill; second, we must save and protect lives; third, we must practice vegetarianism. If we can accomplish all three, our compassionate mind will manifest.”

Misconceptions about vegetarianism

        There are many expedient means to help us attain purity of body, speech, and mind. Expedient means can be thought of as a bridge or a pathway. Whether at work or in spiritual cultivation, it will not be easy to succeed without using expedient means. In cultivation, a first expedient means is to practice vegetarianism. The spirit of Buddhism is compassion and equality. If we wish to attain a mind of compassion and equality, first, we should not kill; second, we should save and protect lives; third, we should practice vegetarianism. If we can accomplish all these, our compassionate mind will manifest. A compassionate mind is the Buddha’s mind. Therefore, even though practicing vegetarianism seems ordinary, its significance is profound and far-reaching.

However, many people nowadays feel that they need not be vegetarians to practice Buddhism. Some scholars have even publicized mistaken views which have influenced vegetarians to start eating meat. For example, they say that the Buddha did not teach vegetarianism and that it is not related to one’s cultivation. They even think that being a vegetarian cannot help eradicate bad karma or help one attain the Way or liberation. They also give many examples that misguide people, saying that animals such as cows, horses, and elephants eat grass still but are butchered and suffer in the three wretched realms; therefore, being a vegetarian does not help our cultivation.

     In practicing Buddhism, if our viewpoint is wrong, the direction of our cultivation will be in contradiction to our goal; even though we spend much time and effort, we gain no benefits. Cultivation should focus on our mind; the slightest error leads to endless mistakes. Acting against the Way, we stray further and further from the Way. If we encounter steep cliffs and precipices, we will fall into the precipice, creating problems for ourselves.

Being in accord with the compassionate mind
If we investigate the view that “being a vegetarian does not lead to liberation” and “cows are vegetarians but still get slaughtered”, we will see that cows, sheep, and horses eat grass not because of their own resolve. They have to eat grass, or they will die; therefore it is a form of retribution, a form of suffering. In Buddhism we must examine our intention. Only when our viewpoint is correct can we benefit from our practice. We should understand the true aim of vegetarianism. Cows and sheep are herbivores but they do not resolve to be so. We are vegetarians out of a mind of compassion and equality.

Furthermore, many people who have no religious beliefs are also vegetarians. This is due to their fear that animal flesh contains too many antibiotics, hormones, and poisons. They worry that eating meat will cause hardening of the arteries or cancer. Many in the health professions advocate vegetarianism, even raw vegetables. These views are based on the wish to maintain health. If the capacity of their mind is constrained to self-interest, then it is not in accord with the intention in Buddhist practice. Hence their blessings can be much less.

“To be in accord” means to have the mind of compassion and equality. To have a mind of equality and compassion is to be like a buddha or bodhisattva. The Lotus Sutra says, “When sentient beings are happy, all buddhas are happy.” A mind of great compassion is the foundation of all bodhisattvas. Great compassion gives rise to the bodhi mind, and the bodhi mind gives rise to enlightenment. What is a compassionate mind? It is what the Confucian sage Mencius said in reference to animals, “Seeing it alive, we cannot bear to see it die; hearing its voice, we cannot bear to eat its flesh.” When we hear the loud and pitiful cries of animals before they are slaughtered, we know that it is cruel and feel very sad. Therefore, from a mind of compassion, we do not eat the flesh of sentient beings. The Buddhist sutra says that savage animals also have Buddha nature. Both humans and animals desire to live and fear death; that is in their awareness. Therefore, the first reason for being a vegetarian is entirely based on the mind of compassion and that all sentient beings possess the Buddha nature.

Second, everyone is subject to the causality of the three periods of time – past, present, and future. If we now eat the flesh of animals, the pain and suffering we inflict upon them will similarly be inflicted upon us in the future. Everyone knows that if we eat eight ounces from others, we have to return half a pound. The principle of causality never changes, so we should not eat meat.

Third, all sentient beings were and are our relatives. Therefore, we should save and protect all lives as we treasure the lives of our families.

In order to be grateful and repay kindnesses, we must have compassion. It is due to previous karmic affinities that we are together with our parents, teachers, brothers, and fellow cultivators in this life. However, there are good and bad affinities. If we have formed good affinities with others in the past, we will get along with them in this life and help each other. If we stole from or cheated people, or did not get along with them, then when we meet them in this life, they will cause trouble or even become our enemies. This is due to the causality of the three periods of time. If we observe carefully, we will realize that causality affects every aspect of our daily lives.

The suffering of transmigrating in the six realms

Once there were two great masters, Han Shan (“Cold Mountain) and Shi De (“Foundling”), who were the incarnations of Bodhisattvas Majushri and Samantabhadra. One day, when Han Shan was traveling and teaching amongst people, he saw a wedding feast in a village, with over a hundred banquet tables, accompanied by drums and cymbals. Everyone was having a good time. But Han Shan began to sob. When relatives and friends of the wedding party saw this, they scolded him: “You are crazy; this is a joyous occasion, why are you weeping?” They wanted to chase him away. Han Shan replied, “I am not crazy. You are the crazy ones!” They said, “You are acting like a fool. Why do you say that we are crazy?” Han Shan then sighed and recited the following verse:

Transmigration in the six realms is suffering!

The grandchild is marrying his grandmother,

Cows and sheep sit in the honored seats,

Relatives of the wedding party are being cooked in the pot.

Most people do not have the wisdom eye, the Dharma eye, or the heavenly (deva) eye; therefore, they cannot see the transmigrations in the six realms. They do not know that the bride and groom were actually related as grandchild and grandparent in the past. That is why Han Shan lamented that everyone is living in delusion and confusion. “Cows and sheep sit in the honored seats; relatives of the wedding party are being cooked in the pot.” The wedding guests were cows and sheep that were killed in a previous life, and were born into this life as humans, sitting in the honored seats. The chickens, ducks, fish, and other animals being cooked were relatives of the wedding family from previous lives. The buddhas and bodhisattvas have the power to see into the past so they can see karma connections clearly. That is why, based on compassion and equality, they tell us not to eat the flesh of sentient beings.

Transmigration in the six realms is great suffering. If, from life to life, we do not practice the Way diligently, we will be reborn unceasingly. Of the six realms, the highest is the heavenly realm. If we practice the ten virtuous acts, the four dhyanas , and the eight concentrations, we can ascend into the heavenly realms. The second realm is the the asuras. Asuras have the blessings of heaven but not the heavenly virtues; they have ugly features. Third is the realm of human beings. We are now in this realm, yet each of our blessings and retributions is different. Fourth is the realm of animals, and fifth is the realm of hungry ghosts. Sixth is hell, the realm of greatest suffering; it is filled with those with grave offenses. If we do not practice diligently, we will continue to transmigrate within the six realms and endure the endless suffering of birth, old age, illness, and death. After we have used up all the blessings of heaven, we will descend into the human realm, and if we have created bad karma, we will again descend into the wretched realms and become animals, hungry ghosts, or hell beings. So, like a carriage wheel, we are transmigrating endlessly in the realms of heaven, humans, hell, hungry ghosts, and animals. Human life is but a sea of sorrow and endless suffering.

Mahayana and Theravada positions on meat eating

Did the Buddha talk about vegetarianism? The Mahayana bodhisattva precepts clearly state that we must not eat the flesh of sentient beings, and must also observe the six fasting days (per month). In the Theravada scriptures, the Buddha speaks of eating the “three pure meats” and “five pure meats,” so we can see that the Mahayana and Theravada sutras both advocate compassion and the protection of life. Eating the “three pure meats” is only an expedient means that is provided because new cultivators and students of Buddhism still harbor the craving for meat. Even knowing that eating meat creates karma, people cannot break their old habits right away; they feel that it is not a real meal without meat. Therefore, the Buddha established the expedient means of the “three pure meats.”

“Three pure meats” means the meat eaten must fulfill three requirements so it will be pure and not cause sin: first, not seeing the animal being killed, second, not hearing it being killed, and third, not suspecting that it is being killed for us.

First, “not seeing it being killed” means that when people go to the market, they see chickens and ducks being killed, and feel that the meat is therefore very fresh. They not only let the animals be killed, but are eager to buy the meat. They do not have a compassionate mind; eating this meat creates sin.

Second, “not hearing it being killed” means that if we hear the agonizing cries of a chicken or duck when it is being killed, we should not eat its meat.

Third, “not suspecting it being killed” means that in the butcher shop or market place, the chicken was bought by the store owner and was not specifically killed for us. If we go to a friend’s or relative’s house at New Year, everyone feels that it is a rare occasion to get together, so they eagerly kill a chicken to prepare a sumptuous banquet for us. If we eat this meat, we then create bad karma. If we refuse to eat meat, this chicken would not have died because of us. Based on compassion, not only we ourselves do not kill, but we do not ask others to kill for us. Some people are afraid to kill life themselves; therefore, they ask others to help them kill a chicken or duck or fish and then enjoy eating it, causing others to create bad karma. This is similar to getting others to murder for them; they are accomplices in crime, their minds are venomous and the act is sinful.

If we wish to protect our lives and have good health, yet cannot become totally vegetarian, we should at least eat the “three pure meats.” After we are used to eating the three pure meats, we will gradually uncover our virtuous roots and cultivate a compassionate mind. We then can go a step further and eat the “five pure meats.” That is, we only eat meat that fulfill these three and two additional conditions: One is “died naturally.” If the animal died naturally from illness, old age, or an accident, we can eat it. But people now feel that the meat of an animal that died from illness or old age is unhealthy. Therefore, there is not much chance of eating this type of meat now. Another rule is “remnants from birds;” this is to eat the remains of animals from the mountains that have been eaten by wild animals and birds. Again, this is also rarely done. So we might as well give up eating meat completely; that is to be truly pure.

Observing the six fasting days

Another expedient means of practicing vegetarianism is to observe the “six fasting days.” Many people, out of compassion, abstain from meat for breakfast or on the first day of the month. That is good. But it is not a practice recorded in the Buddhist scripture. It is only an expedient means for people. According to the scripture, to truly attain benefits, we should observe the “six fasting days.” Those are the 8th, 14th, 15th in the first half of the (lunar) month, the 23rd, and the last two days of the month. In those six days we should completely abstain from the meat of sentient beings, and maintain purity of body, speech, and mind. The eyes only see what is proper; the ears only hear what is proper; the mouth does not gossip or slander others; the mind stays away from delusive thoughts; the body only performs good deeds—that is truly observing the six fasting days. Some people also take the eight prohibitory and fasting precepts during these six days or at another time. All these can increase merits and eradicate karmic obstacles.

There is cause and effect for everything in this world. Why should we observe the six fasting days? Because on the 8th day of each month, the retinues of the four Heavenly Kings come down to earth to inspect the good and evil in men. If we do good deeds on that day, the retinues of the Heavenly Kings will record them and report them to the Kings; then one’s blessings and lifespan will increase. If we do very bad deeds on that day, the Heavenly Kings may not wait for our retributions in the next life, but immediately send us great misfortunes in this life. On the 14th day of the month, the sons of the four Heavenly Kings will inspect the human realm. On the 15th day of the month, the four Kings will come down in person. The same thing happens in the second half of the month. Therefore, during these six days, we should “do no evil and perform all good.” We should be diligent and unceasing in performing worldly good and spiritual cultivation. Then our merits and lifespan will surely increase.

Some may feel this seems to encourage us to do good deeds only when the Four Heavenly Kings come to inspect us. Actually, these six fasting days are just expedient means. When our good habits have fully developed, every day will naturally be a day of “fasting.” Good habits are difficult to cultivate but bad habits are quickly learned. Yet the bad habits that we acquire and become addicted to are very difficult to break. Smoking, alcohol, and craving the nightlife are obvious examples. Therefore, Buddhism teaches that we should first gradually get rid of our bad habits. After we develop good habits and good thoughts, our mind will be filled with brightness.

Right intention is the foundation

Vegetarianism has many benefits. However to truly achieve the aim and benefits of vegetarianism, we must generate a mind of compassion and equality. No matter what we do, we should have the right intention. If our intention is right, whether we recite the Buddhas’ names, recite the sutras, or are vegetarians, we will gain infinite merits and blessings. However, if we do the same things without the right intention, there may not be blessings or merits. If we do not have a mind of compassion and equality, and only practice vegetarianism for the sake of ourselves, even though we may obtain good health, that is “ego-attachment” (attachment to the false ego); the mind’s ignorance and foolishness may increase, and there will be no merits. Animals that eat grass are like this. They do not do it from any resolve for compassion or equality; it is just the result of their past karma. People who say that cows and sheep are vegetarians but cannot attain liberation only see the surface; they are ignorant of the true reason that cows have not yet attained liberation.
In our cultivation, whether as laity or monastics, we must have right understanding and right view, and should study Buddhism from good and knowledgeable teachers who have genuine realizations. Making a resolve to be a vegetarian is very important to cultivators, but there is now an unhealthy trend in Buddhism. Many people, originally vegetarians who have taken the five precepts, and cultivate very diligently, later hear that the esoteric sect allows people to eat meat and drink wine, so they start to follow those practices. They feel that the esoteric school is good since they can enjoy the five worldly desires and still attain liberation and buddhahood. This is an erroneous viewpoint! They don’t realize the reason that the esoteric practitioners do not practice vegetarianism is because they once led the life of animal herders in Tibet and there were no vegetables there; therefore, they had to eat meat. Now because the environment is different, many of them have become vegetarians. Therefore, we should know that in practicing Buddhism, we should be vegetarians based on a mind of compassion and equality. Those who want to cut corners and use the esoteric school to give themselves an excuse, give rein to the five desires and take the wrong road. This will only result in bad karma.

The mind gives rise to discriminations and attachments

Many people feel that vegetarian food is lacking in nutrients, or that it doesn’t taste good. Actually, this is a problem of the mind, not a question of nutrition. Whether food tastes good or bad is relative; it is the result of a discriminating mind.

For example, some people like to eat lightly seasoned foods. Cantonese people like foods that are sweet, sour, and salty. People from Hunan, Sichuan, and Hubei like foods that are spicy and salty. Zejiang people like foods with strong odors, the stronger the better, just as some people like to eat fermented tofu, yet its smell gives others a headache. People from southern China like to eat rice; Northerners like to eat noodles, and if they have a garlic clove in spicy sauce to accompany plain wheat buns, that’s better than a New Year’s banquet. Brazilian people would not enjoy a meal without some sour dishes. Therefore, sour, sweet, bitter, and spicy – which food tastes best? When we see these different preferences, we realize that what tastes good and what tastes bad are illusive and unreal. It is all due to our own discriminations and attachments.

Buddhism teaches that “all dharmas arise from conditions; all conditional arisings are empty in nature.” All phenomena arise from the coming together of causes and conditions; they are all illusory and empty in nature. This is also true for tastes. It is due to past habits and individual preference from discrimination and attachment.

Both lay people and monastics may have had the following experiences: before becoming vegetarians, they eat a lot of fish and meat; they were not accustomed to coarse food and simple meals. But after becoming a vegetarian or monastic for a long time, for 10, 20, 30, or even 40 years, they feel that vegetables are sweet, fragrant, and delicious; instead, the stench from meat and fish make them nauseous. This is also due to the mind’s discriminations.

Suppose you missed the bank before it closes and are distressed about your cash flow while having dinner with a friend. Even though the food is plentiful and delicious, you cannot enjoy it; your mind is filled with afflictions so food is tasteless. In our society today, there are many laborers who eat plain and simple food, yet they are very healthy. On the other hand, the rich eat sumptuous meals each day, and even take supplements, yet they have many health problems. That is because their minds are filled with afflictions; they are not able to digest or absorb their food, which is soon excreted. All these prove that the preference for vegetarian food or meat, what tastes good and what does not, is entirely due to the mind.

Vegetables have the most natural nutrients

Many people believe that a vegetarian diet is not nutritious enough. This is simply false. More and more people today who have no religious beliefs have become vegetarians for health reasons. For decades, we as vegetarians have never eaten meat, yet we are quite healthy. This proves that vegetables are very nutritious. Vitamins and proteins are mostly extracted from plants and seldom extracted from animals. So how can people say that vegetables have no nutrients? Furthermore, don’t strong animals such as elephants, cows, and horses eat grass? This proves that the nutritious value of vegetables is not the real issue; it is our mind.

The lifespan of a human being is now relatively short. Many ancient civilizations have records of people who lived very long lives. Think about this, now with the advances in medicine and science, we should be much healthier, but why is our lifespan not much longer? The reasons are easily seen. First, in the past, people ate natural foods including vegetables and fruits and used leaves for their clothing. Today, people eat and dress luxuriously yet their food contains many artificial ingredients and chemicals. Second, in the past, wood was used to build houses; Sui Ren Shi discovered fire by rubbing pieces of wood together; Yiu Cao Shi taught people how to build tree houses. For their health, people now also like to eat natural, organic food and live in houses built from wood. They are reverting back to these ancient practices. This shows that a vegetarian diet is surely healthy and nutritious.

The Right Starting Point

In Buddhism, the reason for being a vegetarian is not so that people can live a long time but because of their mind of compassion and equality. First, sentient beings are future buddhas and bodhisattvas; therefore, we should not eat the flesh of sentient beings. Second, everyone has Buddha nature. Besides protecting our own life, we also must respect the lives of all sentient beings. Third, vegetarianism is based on the principle of causality that spans the past, present, and future. Therefore, we clearly understand the reason for vegetarianism is the bodhisattva cause, the right cause. With our actions based on these principles, the rewards will be limitless. If we do not have a correct intention in practicing vegetarianism, even though good actions lead to good retributions, the benefits will be greatly reduced.
This mind is very subtle. If our intentions are right, all our actions will have immeasurable merits—they will be bright and virtuous deeds. If our intentions are not right, we may work very hard without getting good retributions; we may even create bad karma instead. Both Buddhist practice and worldly endeavors work this way. Therefore, whatever career we pursue, we must constantly examine this causal mind and ask ourselves why we wish to become a physician, an architect, a politician, a businessman, or even pursue knowledge. For example, with what intention do politicians campaign for office? If it is with a mind of compassion for the country and society so that all people will have peace, a mind to protect jobs and families, and a mind in which all their actions are based on the love and care for people and things – then the higher their political office the better, for they are already bodhisattvas! Due to their high positions in society, they can serve more people and do more important work. Isn’t that the bodhisattva way? However, if they only inflate themselves, are tempted by fame, profit, or desire when campaigning for office, it will be disastrous; they will not only suffer defeat and infamy, but will also descend into the suffering realms in the future.

The spiritual path is also like this. We must be clear on why we recite the sutras and meditate. For example, there are now so called “chanting groups” who are invited to go and recite the sutras at funerals. After the chanting, they ask for money; they are in the business of selling Buddhist blessings. In Buddhism this is called “to sell the tathagata.” This not only has no merits but creates sin. Reciting the sutras is a good thing; it is a Buddhist practice; how could it become sinful? This is due to an erroneous mind. Also, the practice of meditation originally is to help enlighten the mind and see our true nature, and to cultivate samadhi and wisdom. But some people do not care about this and instead wish to achieve spiritual powers through meditation, or they wish that the bodhisattvas will come to tell them about the future or even give them the right lottery numbers in their meditation. Meditating with such ulterior motives is not only devoid of merits, but will easily lead to afflictions and even cause mental problems. Furthermore, monastics should also harbor a proper view in cultivation; they should constantly reflect that their reasons for embracing the monastic life are because they wish to renounce the world, renounce the home in the three realms, the home of ignorance, and to benefit oneself and others. If our viewpoint is wrong, even if we embrace the monastic life, there will be no merits. Why? If we do so because of certain stresses in life, or to escape from debtors: “if the starting point is not true, the path to the goal will be convoluted;” when our viewpoint is not correct, we will not obtain the great benefits of embracing the monastic life.

The way of the mind is extremely subtle; if missed by a hair’s breadth, the result can differ by a thousand miles. Buddhism says, “All of the triple realms are only this mind; all the ten thousand dharmas are merely consciousness.” Spiritual cultivation is nothing but how we regulate our mind, and how we use this mind. We must achieve a mind of samadhi, purity, and clarity; be able to discriminate what is bright and what is dark; and know what should be done and what should not be done. The mind must be perfectly clear.

Buddhism teaches us what is correct and true. If this mind is like a mirror or a pool of still water, without the least bit of defilement, without giving rise to a single delusive thought, constantly abiding in samadhi and wisdom, then this mind is the Buddha Dharma. When we truly attain this level, the mind will penetrate all the dharma realms and attain “spiritual resonance (感應).” We can achieve what people call “all our wishes will come true” and “when the mind is spiritual, blessings come naturally.” Then both our studies and careers will surely be successful. If the mind is always scattered, drowsy, and confused, we will even have bad dreams at night, be lethargic in the daytime and unable to make clear decisio–ns in anything; then how can we expect any spiritual resonance?

Nurturing blessings and wisdom

Vegetarianism is both intimately related to Buddhism and closely related to our merits, virtues, wisdom, and samadhi. Both the Mahayana and Theravada sutras extol the importance of no killing and compassion for all sentient beings. Therefore, we sincerely hope that every practitioner of Buddhism will take the right road. In cultivation, we must first cultivate merits by upholding the precepts and having a compassionate mind. Yet, to develop compassion, firstly, we must not kill; secondly, we should save and protect lives; and thirdly, we should practice vegetarianism. If we can incorporate these principles into our daily lives; and discipline and train ourselves, we will eventually realize true compassion and impartiality. The mind will then become pure and we will attain liberation. Buddhism is the truest of truths. If we put in one measure of effort, we will get one measure of benefit; if we put in ten measures of effort, we will obtain ten measures of benefit.-

Vegetarianism is also good for our health. From a medical viewpoint, vegetables can lower blood pressure and decrease the chances of cancer and many other diseases. But in Buddhism, we advocate an entirely compassion-based motivation for becoming vegetarian. Therefore, whether people hope for good health, spiritual progress, wisdom, blessings, merits, or compassion, they all should practice Buddhism and vegetarianism. The first step is to gradually limit yourself to eating the “three pure meats”. Then, from never killing lives, saving lives, and protecting lives, we go even further to vegetarianism.

The foundation in practicing Buddhism is to establish right understanding and right view. I hope that everyone will have this understanding, and I believe that the wise surely know how to reflect upon and take care of themselves. We should work diligently from the right cause, instead of blindly wishing for the right result. Whatever we sow, we will surely reap. We must be steadfast in this right direction if we wish to make progress in our Buddhist cultivation.