Adapted from a Dharma Talk given by the Grand Master

For a bodhisattva to benefit and bring joy to all sentient  beings, he or she will demonstrate four embracing virtues; giving, beneficial  actions, encouraging speech and the ability to view things from another’s point  of view.  At the same time, the  bodhisattva must also harbor four immeasurable states of mind (kindness,  compassion, joy, and non-attachment) as the foundation for these virtues.  If we practice the bodhisattva way without a  mind filled with kindness, compassion, joy, and non-attachment, we would be unkind  and hypocritical people, and our words would be untruthful. Therefore, we must  practice the four immeasurable states of mind together with the four all  embracing bodhisattva virtues. Then both speech and mind will be harmonious and  we can truly help and benefit all sentient beings.

How should we practice the four immeasurable states of  mind?   When we practice meditation, we should contemplate how we  could, from now on, practice the bodhisattva way, propagate the Buddha’s  teachings, and liberate all sentient beings.  How could we liberate all  sentient beings? First, all sentient beings are our previous relatives;  therefore we must resolve to liberate them. Second, all sentient beings have  the buddha nature, they are all future buddhas but are presently deluded,  therefore we should practice the four immeasurable states of mind to help them.

Immeasurable  kindness is to bring joy to all sentient beings. Immeasurable compassion is to  eliminate all suffering. Immeasurable joy is to rejoice when we see others  practicing good deeds. When a bodhisattva sees others doing good deeds,  attaining success in life, perfecting their cultivation or succeeding in their  studies, the bodhisattva is happy and generously gives admiration and  praise.  We should not only treat all people, but also all animals this  way. Immeasurable non-attachment (self-possession) means renunciation (relinquishing) and giving.  This may take  many forms such as Dharma giving, giving of material items, giving of comfort  and giving care to others in need; It also includes the dedication of merits  to others.

If the bodhisattva sincerely resolves to practice the four  immeasurable states of mind, the four great vows, and the ten virtues, he will  be freed from birth, aging, sickness, and death in this life.   When  we truly succeed in practicing the four immeasurable states of mind, we can  break our attachment to the notion of a self, a person, or a sentient  being.  When there is no attachment to the notion of a self, a person, or  a sentient being, and the mind is in equanimity, we will be in conformity with  the true impartial reality of Buddha nature and Dharma nature.

Adapted from the Grand Master’s Dharma Talk

Kindness and compassion can dispel the anger we feel. The Buddha said, “Great is the kindness that is unconditioned; great is the compassion when all are one.” Unconditioned compassion is to treat all people (strangers, relatives, friends and even enemies) with a mind filled with compassion. Another great teacher, Confucius, stated that we should, “Respect our elders and respect others’ elders; care about our young and care for others’ young.” Buddhism also states that we should strive for “equality between friends and foes, and among all beings.” Do not discriminate. With a mindset of kindness, we can treat all equally and in the appropriate respectful way.

Not   only should we treat people with equality and care for animals with compassion,   but we should also protect and cherish trees, plants, even a blade of grass; in   other words we should protect the whole environment and all sentient life.  If   we can develop this spirit of unconditional kindness and great compassion toward   everything, society will be harmonious. If children cultivate this spirit when   they are young, fighting and trouble can be minimized.

Compassion and kindness must be cultivated in our daily life.  First, we must practice no killing.  Next, we need to work to save lives, because animals have the same Buddha nature as humans.  If we can refrain from eating meat and be vegetarian, it is compassionate conduct. As a result, our mind will be peaceful, harmonious, and bright.

Those who have kind and compassionate minds  radiate gentleness and joy and everyone enjoys being with them. On the other  hand, those who harbor anger and hatred develop an unwelcoming appearance and  people are afraid to associate with them.

Anger is a fire which burns the forest of  merits (virtuous actions). When we give rise to anger we harm our body through  the rising of our blood pressure and so forth. It destroys relationships. For  example, if you are consumed with anger, people will not hire or work with you.  When they do, resentments and bad karma are created. When you are angry,  even friends and relatives will stay away from you. If you understand the  Buddha’s teaching and the truth about causality, you will know how to pacify  your mind and get along with others. When your mind is peaceful, your body will  be healthier, your relationship with others will become more harmonious, and  your journey in life can become happy and blessed.

Some people think that the place where they  live is not safe due to the impact of disasters such as war or fire. They want  to immigrate to other countries. However, it will be the same wherever they  go. The disastrous results of wars and fires are due to  anger. Buddhism teaches that the environment is changed by the mind. Most  people do not understand this and blame disasters on external factors. If we,  as individuals and as a society, respect the environment, all people and  animals, and work together with respect and harmony, we can avoid disasters, or  when they occur, we will be prepared to weather them successfully with kindness  and compassion to all.  People have no  will to create disasters; however, they still harbor anger and hatred.  If  people have anger, no matter where they flee, they cannot escape the effects of  disasters.

If we want the external environment to be  peaceful and pure, we need to begin by changing the mind. The Vimalakirti Sutra  says, ‘When the mind is pure, the land is pure.’ When the mind is pure, the  place where we live is a pure land. We don’t need to move to find this pure  land. If we don’t change our mindset, no matter where we escape, we will  not be at peace.

If we want to get rid of our anger, we need to  develop a great compassionate mind. Without this, it is very difficult to  eliminate anger. We need to practice and develop compassion and kindness  gradually, day by day. Compassion and kindness are the realm of the  bodhisattvas. If you can perfect unconditional compassion and kindness to all, you  are a bodhisattva (one who benefits others and yourself). Everyone can perfect  these virtues in their life with appropriate effort.

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

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

Grand Master’s Dharma Talk:

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

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

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

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

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

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

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

Question 1:

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

The Grand Master’s Dharma Talk in Response:

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

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

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

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

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

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

Question 2:

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

The Grand Master’s Dharma Talk in Response:

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

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

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

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

Question 3:

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

The Grand Master’s Dharma Talk in Response:

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

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

Translated from a Dharma talk by Ven. Wei Chueh

Right Diligence

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

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

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

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

 Diligence in Practice

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

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

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

Diligence in Principle

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

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

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

Practicing without Effort: Practice and Principle are in One Suchness

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

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

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

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

by Grand Master Wei Chueh

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

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

After Awakening to the Way, We Must Work More Diligently

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

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

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

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

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

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

Letting Go and Taking Up Without Any Obstructions

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

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

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

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

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

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

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

1) meditation on emptiness

2) meditation by employing expedient means and adapting to conditions

3) meditation on cessation of discriminating duality

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

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

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

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

Incorporate Our Practice Into Our Daily Lives

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

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

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

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

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

Expedient means and ultimate method

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

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

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

 Levels of enlightenment

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

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

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

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

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

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

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

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

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

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

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

Five directions of Buddhism

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

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

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

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

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

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

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

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

方便與究竟

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

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

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

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

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

覺的層次

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

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

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

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

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

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

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

非關外物　淨穢由心

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

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

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

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

佛法五化運動

中台禪寺也開了五個方便－－

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

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

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

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

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

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

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

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

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。