Category: Teachings

A Mind of Kindness and Compassion Can Dispel Anger

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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.

Panthaka

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Panthaka means “born by a road side.” His younger brother, Budapanthaka, was “born by a country road”. Both of them became ordained monks and attained Arhatship in Buddha’s time.  Panthaka, the Arhat holding a sutra, vowed to stay in this world to ensure the transmission of the correct Dharma. Panthaka was one of the Buddha’s most prominent disciples. He was known for being skilled in assisting students that had difficulties and doubts about the Buddha Dharma.

Sugata – The ‘Dragon Tamer’

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The Arhat Sugata is known  as “The Dragon Tamer.” The “Dragon” here is interpreted as vicious desire and  anger. Due to ingrained delusion, our mind is often not very tame or well  behaved.  With this un-tame “Monkey  Mind,” we cause our own suffering and the suffering of those around us. When we  tame and discipline this mind with right views and compassion, we are relieved  from suffering. “Deep awareness of the suffering of another coupled with the  wish to relieve it” is Compassion.

Coping with Anger

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Everyone feels angry at times. However, left unchecked, this strong emotion can build and tip you out of control even over something minor. You can avoid this strong response by maintaining a calm mind.

First, know when you are angry; being annoyed is often anger’s first cousin. Second, when you are angry, try one of these suggestions to defuse it:

Breathe deeply, like in meditation. Have the breaths come from your belly, not your chest.
Slowly repeat a calming word, such as ‘Amitofo’ to yourself as you breathe deeply.
If you are able to, meditate. Even if your mind is reeling, work at controlling that ‘Monkey Mind’ will ratchet the anger down.
If you are with a person that you are feeling angry with, and you are able to, excuse yourself and step away for a few moments to calm your frustrations. Take this time to reflect carefully on what you plan to do or say.
Verbally communicate with the person what you perceive the issue to be. This will bring it into the open so if it’s a misunderstanding, it can be identified. If it’s a true problem, it identifies that there is some strong emotion on your part.
Start suggesting solutions; moving the focus from what made you mad to what to do to resolve the issue will redirect the negative forces.
Use humor to help diffuse the situation. Be careful not to make it worse with sarcasm!
If this is not a ‘face to face’ situation, try taking a walk, or do some slow stretches such as yoga. Physical activity can burn some of the negative energy and turn it around.
Write about your  anger. Not publicly, like on your Facebook page, but only to yourself. If you write it on a piece of paper, then burn it, or crumple it up and throw it away, it can be a symbol of what you want to do to your anger.

Anger, when left unchecked, destroys relationships and lives. We can eradicate this vexation by having the right views. Practice restraint, compassion, and  awareness and you will set yourself free.

[:en]Chan and the Life of Wisdom[:zh]禪與智慧人生[:]

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I. Right Understanding of Life

After we are born, we not only face the question of survival, but we must also cope with people and society. No one can avoid these problems for we are basically social beings. The scope of human life is as extensive as it is complex. How can we live in harmony, peace, comfort, freedom, brightness, and prosperity, and further advance into the realm of liberation and freedom in this life? First, we must have right view and right understanding—the proper way of looking at and valuing life. Then, we can walk steadily on the wide path of life; our actions will have a dependable guide; we will not be deluded; thus there will be peace and stability in society.

In Buddhism, this proper way of looking at and valuing life is known as right view or right understanding; it is also known as right wisdom. It is not enough just to have right wisdom. Buddhism teaches us to strive for a perfect life, to arrive at ultimate truth, virtue, and beauty. To achieve this, one needs to have the Buddha’s wisdom, purity, brightness, and compassion. We refer to this as pure wisdom, pure untarnished wisdom. Pure wisdom is inherent in everyone’s original nature. The Buddha thoroughly understood, taught, and propagated this, but as sentient beings, we still cannot clearly and truly grasp it. This is the difference between the Buddha and sentient beings.

Generally, there are four kinds of wisdom: foolish wisdom, erroneous wisdom, right wisdom, and pure wisdom. Because of our misunderstandings we form attachments, we cannot distinguish between right and wrong; this is called foolish wisdom, and is also called erroneous wisdom. Living with these misconceptions, life is filled with darkness, vexations, suffering, and worry, and is lacking in morality. These conditions not only affect the self, but more seriously, they endanger families, society, and even all of humanity. If we truly understand the principle of Chan, we can eradicate foolish wisdom and erroneous wisdom, and give rise to right wisdom and further attain pure wisdom. The sutra says, “With wisdom there is brightness; without wisdom life is filled with darkness,” and clearly points out the importance of right wisdom and pure wisdom in our lives.

Buddhism teaches not only wisdom, but also compassion. Wisdom and compassion are the essence of Buddhism and the goal of students and cultivators of Buddhism. In other words, it can be said that compassion belongs to the sphere of emotion, and wisdom is rational thought. If we have compassion but do not have wisdom, we will be ruled by emotion, thus causing difficulties that impede our success in future undertakings. If we only have wisdom and not compassion, we will be indifferent and unfeeling, and life will not be complete or satisfying. The true essence of Chan encompasses both compassion and wisdom. It promotes right wisdom and helps us to attain the pure wisdom of the Buddha. The Buddhas’ realm is absolutely pure and perfect.

II. Applying Chan in Daily Life

When we speak of life, we should look at it from two perspectives: daily living and true life. If we have right wisdom and pure wisdom, our daily living will be rich and meaningful; our true life will become infinite.

How do we incorporate Chan into our daily lives? First, we must always maintain an attitude of “Being content one always enjoys happiness.” For some people, this idea might seem rather problematical because our industrialized society stresses competition and efficiency. So, one might wonder whether this attitude would decrease efficiency or impede social progress. My answer is “No.” In fact, this contentment is not passive or an unconscious way of thinking, but rather it is a positive attitude full of life. Using contemporary language, “Being content one always enjoys happiness” means that we always fulfill our responsibilities and are amicable with others.

The reason we have vexations is because we are not content. For example, after you find a job, you tend to think only of how to advance further and get ahead. This is like “standing on this mountain and only seeing that the other mountain is higher.” When you think this way, vexations will arise. However, if you think differently, such as “this job was not easy to find; many different causes and conditions in society helped me to get this job,” you will naturally treasure and respect your job and will have a mind of gratitude toward society and others. When you look upon this job and your coworkers with this attitude, you will always be happy and content.

The Buddhadharma says, “Repay the four kindnesses above; help those in the three suffering realms below.” This means that we should acknowledge the benefits we receive and always try to repay our benefactors. But who are the benefactors of our existence? Our parents, our teachers, society, and our country have all contributed. Why? From our birth to the completion of our education, we depend on the care of our parents. During our school years, our teachers direct our studies so that we can acquire the knowledge and skills to earn a living. Society and our country provide us with jobs and security. Without all of these, life would be difficult, and our careers would not be successful. All of these people help us directly and indirectly. How can we not be grateful to them?

We should also understand what it means to “attribute the good deeds to others and the bad deeds to ourselves.” For example, if a corporation does not have employees and consumers, it cannot elect the position of chairperson. If a country does not have citizens, statesmen, and generals, it cannot produce the position of president. Therefore, the success of an individual is in reality the success of all people. The fruits of one person’s success are shared by all people. What is “attributing the bad deeds to ourselves”? When we encounter difficulties and even failures, we must carefully examine ourselves and determine the reason from within; we need to find out how to remedy our shortcomings, and not to accuse or blame them on others. When we understand these principles, our mind will be at peace, and we will view life and society differently.

Living in this age of rapidly expanding and available information, human skills and knowledge are at a very high level. Yet this only heightens our mind-consciousness; the dissemination of information is not guided by right view and right understanding. As a result of this heightening of mind-consciousness, knowledge can be developed abnormally and become a form of disease; if the development of science and technology is not based on right wisdom, pure wisdom, and compassion, new inventions can lead to self-destruction and new ways of committing crimes. In fact, are we not seeing these destructive tendencies resulting from scientific and technological advances in modern society right now? This fact really underscores the importance of Chan in our modern technological society. Actually, whether we hold jobs or work for society, or even aspire to save the country and humanity, we all need the compassion, impartiality, right view, right understanding, and pure wisdom of Chan to guide us. If each one of us could truly and sincerely cultivate this, then what Confucius hoped for: a society where “Not appropriating the lost property on the street and not having to lock the doors at night,” will not be just a dream.

In a society where people are filled with worldly desires, the spirit of the people lacks the guidance of right view and right understanding. As a result, vexations and sufferings are increasing; moral principles and virtue are deteriorating; disturbances and confusion in society are constantly emerging; and people have real difficulties finding calmness and resting places for their minds. The teaching of Chan can definitely improve this situation. If we understand the principles of Chan and can incorporate them into our daily lives, we will not only greatly reduce our vexations, but we will also live in greater harmony. Our society will thus be more peaceful, harmonious, bright, and auspicious.

III. Three Studies and Chan Wisdom

Specifically, if we hope to have a life filled with brightness and wisdom, we can achieve this in Buddhism by observing the three studies: moral precepts, samadhi, and wisdom. In observing the three studies, the first step we must take is to uphold the precepts, which purify one’s actions, words, and thoughts. After the purification of upholding the precepts, one practices concentration and cultivates to attain the state of deep samadhi. Finally, following the mastery of samadhi, wisdom will naturally arise. In Buddhism, moral precepts, samadhi, and wisdom are known as the three studies which are without outflows. Although they seem to differ in stages, they are in essence one. When practicing one, one practices all three; they are three in one.

Why is upholding the moral precepts listed first in the three studies? Is it because the Buddha is not compassionate enough? Actually, the moral precepts are like the constitution of a country or the regulations of a school. These rules or regulations are all superfluous for those who observe the law because they will not violate them. But, because of the protection of these laws and regulations, people feel more secure and believe they can be free from worries and be at peace. One needs to understand that moral precepts have only been established for the sake of those who are unaware, or for those who have already developed bad habits, so that they can learn to rectify their behavior. The purpose of the moral precepts is to help people: on the one hand, to eradicate their bad habits, and on the other hand, to develop good habits and eventually attain clarity and purity of body and mind.

When one upholds the precepts faithfully and with purity, the mind naturally becomes tranquil and still, like a pool of still water. At this point, vexations will gradually decrease, and the knots of the mind will progressively be untied. When the knots of the mind are untied, the afflictions of the body will naturally disappear; wisdom will gradually and spontaneously arise. Using this spontaneous wisdom to reflect and observe, we sever our vexations and attachments. When vexations and attachments no longer arise, we will thus attain the pure unsullied wisdom of the Buddha.

In our daily lives, if we can use wisdom to break through the vexations of the world around us, we can then live in freedom. Our homes, schools, society, and all places will be our temples. Our founding patriarchs have said, “Hauling wood and carrying rice are miraculous powers and wondrous skills.” If we can understand that Chan is everywhere, we will attain liberation in life. That is, “Calmly observe, and the myriad phenomena become self evident; nature narrates itself perfectly, providing infinite, spontaneous inspiration.” When we reach this state, our minds become clear and pure, and we naturally become awakened. Then, living among the myriad phenomena and objects of the world, whatever we encounter can be a source of our inspiration; there is no need for special training or intensive effort. In all undertakings, we can clearly see the state of things. The relationships between people or between things will be harmonious and clear. We can take care of things properly and efficiently. This is a life full of wisdom.

IV. Vexation is Bodhi

In Buddhism it is said, “Vexation is Bodhi (i.e., awakening or enlightenment).” When something gives us vexations and sufferings, we can, through wisdom, see and observe things clearly, and turn our sufferings and vexations into joy, freedom, and peace. Vexations, joy, and freedom are within this very thought. The key is: When we face these circumstances, can we maintain a mind of tranquility; can we have the wisdom to understand and observe them accurately?

The sutra speaks of the merits of sweeping the floor and cleaning the toilet. Most people think of those chores and places as unclean; they cannot wait to escape from them. How could they even think of sweeping the floor or cleaning the toilet? These are lowly jobs. How could such work bring merits?

There is deep meaning here. What are the merits of sweeping the floor? First, it decreases our arrogance. All people harbor a mind of arrogance; it is a feeling that the self is very important in this world. This kind of mentality is a great obstruction in our practice. If we can gladly and freely do the work that others deem to be lowly, this helps reduce our arrogance.

Second, cleanliness can calm a person’s mind. When we clean up our home and our environment, our minds feel clean and pure, and the minds of people who pass by or visit us will also feel clean and pure. When the mind is clean and pure, it naturally becomes tranquil.

Third, it means to sweep away the garbage in our mind. We have a lot of garbage and attachments in our mind, such as greed, anger, doubt, etc. When the mind is filled with garbage, we will have a lot of vexations and will constantly be confused. It is said in Buddhism that “Sweep the floor; sweep the floor; sweep the floor of the mind.” When the garbage of the mind is swept away, the mind becomes clean and pure.

If one understands that sweeping the floor or cleaning the toilet is to give rise to the Bodhi mind and nurture the seeds of virtuous actions, then everyone will want to do these chores, and will do them gladly. So, doesn’t this indicate that vexation is Bodhi?

Chan asks us to constantly maintain the reality or presence of the mind. While walking, the mind is focused on the walking; it doesn’t have delusive thoughts when walking. It is the same when sleeping or doing anything else. In Chan, it is said, “Wherever you are, that is where the mind is.” As we deal with others or do our jobs in society, we must also practice self-examination. “When sitting quietly, reflect on one’s own past offences; when talking, do not criticize others.” At all times, we should examine ourselves to see whether we have committed any offences. If we have, we must correct ourselves immediately. Constantly sweep away the garbage in our mind, namely vexations and ignorance, so that our mind will be like a clear mirror, like a pool of still water. At this time, this mind of no thought is the mind of the Buddha. It also is our true life. This kind of life is inexhaustible; it encompasses heaven and earth. Everyone, even animals, possesses this Buddha nature. That is why the Buddha says, “all sentient beings posses Buddha nature.”

If we can incorporate Chan into our daily lives, this will be a life of joy and blessings. If we wish to seek eternal life, we need to have the mind of the Buddha. The Buddha’s mind is pure wisdom; it is also our pure awareness. When we realize and awaken to this awareness, we rediscover our original mind. This mind possesses samadhi power and wisdom. With this mind we can see everything accurately and realistically. Using this original mind to pursue knowledge or to advance our careers, we will be successful; using this mind to practice Buddhism, we will surely awaken to Bodhi, awaken to the Buddha Way. The wisdom of Chan can improve our lives and daily living. If we live our lives by following and working hard on this path, that is truly a life of wisdom, and the true teaching of Chan.[:zh]Translated and adapted from a Dharma lecture by Venerable Master Wei-Chueh
Chan embodies both compassion and wisdom. If we understand the principles of Chan and incorporate it into our daily lives, we not only can reduce many vexations, but our relationship with others will also become more harmonious, and society will become more peaceful.
After we are born, we not only have to face the question of  survival, but we must also face others.   We are social animals. In this life, how can we live in harmony, peace,  comfort, freedom, brightness, and prosperity, and further advance into the  realm of liberation and freedom? First, we must have right views and right understanding. This is the proper view of life. Then we can walk  steadily on the wide path of life; our actions will be guided, and we  will not be deluded. Furthermore, there will be peace and stability in society.
Wisdom
In Buddhism, there are four  kinds of wisdom. 1. foolish wisdom; 2. erroneous wisdom; 3. right wisdom; 4.  pure wisdom. Because of our erroneous understanding, we form attachments, we  cannot distinguish between right and wrong. This is “foolish wisdom” or  “erroneous wisdom.” This life is filled with darkness, vexations, suffering,  and worry, and is lacking in morality. This endangers self, family life,  society, and even all humankind. If we truly understand the principles of Chan,  we can eradicate erroneous wisdom and give rise to right wisdom, leading up to  pure wisdom.  The sutra says, “With  wisdom there is brightness; without wisdom life is filled with darkness.”
Buddhism not only speaks of  wisdom but also of compassion. Wisdom and compassion are the essence of  Buddhism. If we have compassion but do not have wisdom, we will be ruled by  emotion; therefore we will not succeed in future undertakings. If we only have  wisdom and do not have compassion, then we will be cold and rigid. True Chan encompasses both compassion and wisdom. It promotes right wisdom and helps us  attain pure wisdom. If we have right wisdom and pure wisdom, our daily life  will be rich and meaningful; life will be infinite.
Happiness
How do we incorporate Chan into our daily lives? First, we must always maintain the attitude that being  content, one is always happy. Contentment is happiness. This is respecting our  work and being happy among the multitude.   We have vexations because we are not content. For example, after you  find a job, you only think of how to advance further. This is like standing on  a mountain and seeing that another mountain is higher.  When you think this way, vexations will  arise. However, if you think “this job was not easy to obtain; many different  causes and conditions in society helped me to get this job” you will treasure  and respect this job and you will have a mind of gratitude toward society and  humankind. When you look upon this job and your coworkers with this attitude,  you will always be happy and content.
The Buddha Dharma says, “repay  the four kindnesses (1) above; help those in the three suffering realms (2) below.” This means know and repay our benefactors.  Which benefactions do we repay? We repay our  parents, our teachers, society, and our country. From our birth up until the  completion of our education, we depended on the care of our parents. During our  school years, our teachers directed our studies so that we could have the  knowledge and skills to earn a living. Society and our country provided us with  jobs and security. Without all these, life would be difficult, and our careers  would not be successful. All these people helped us directly and indirectly.  How can we not be grateful to them?
Harmony
In this society where people  are filled with worldly desires, people lack the guidance of right views and right understanding. Vexations and sufferings are arising. Moral principles and virtue are deteriorating. So disturbances  and confusion in society are increasing. If we understand the principles of Chan,  and can incorporate them into our daily lives, we not only can greatly reduce  our vexations, but also will live in greater harmony. Society will be more  peaceful, harmonious, bright and auspicious.
If we hope to have a life filled with brightness and wisdom,  this can be achieved by precepts, meditation, and wisdom.
The first step we must take is  to uphold the pure precepts. If, after upholding the precepts one practices  meditation, one can definitely achieve samadhi. Finally, wisdom will naturally  manifest. Why do we list the precepts first? Is it because the Buddha is not  compassionate enough? Precepts are established so those who have developed bad  habits can rectify their behavior, develop good habits, and attain clarity and  purity of body and mind.  When one  upholds the pure precepts, the mind naturally becomes tranquil and still. When  the mind is tranquil like a pool of still water, vexations gradually decrease,  as the knot of the mind is gradually untied. Using wisdom to reflect and  observe, we sever our vexations and attachments. When vexations and attachments  no longer arise, we will attain clear and pure wisdom.
In our daily lives, if we can  use wisdom to break through the vexations around us and the problems in the  world, we can live in freedom. Our homes, schools, society, and all  places will be our temple. If we can realize that Chan is everywhere, we will  attain liberation. In all other undertakings, we can clearly see the state of  things. The relationships between people and between things will be harmonious  and clear. We can function properly and efficiently.
Vexation is bodhi. (The  perfect awareness is within our vexations.)  This means that when we encounter vexations  and sufferings, we can, through wisdom, see and observe things clearly and turn  our sufferings and vexations into joy, freedom, and peace. Vexations, joy, and  freedom are within this very thought. The key is, when we face circumstances,  can we maintain a mind of tranquility; can we have the wisdom to understand and  observe accurately?
Pure Mind
The sutra speaks of the merits  of sweeping the floor and the toilets. Most people think of those as unclean  places and cannot wait to escape from them. They cannot see how these lowly  jobs could bring merits. What are the merits of sweeping the floor? First, it  lowers our arrogance. Second, cleanliness can calm our mind. When the mind is  clean and pure, it naturally becomes tranquil. We have a lot of garbage in our mind—such  as greed, anger, doubt, etc. When the garbage of the mind is swept away, the  mind becomes clean and pure.
Chan enables us to constantly  maintain the presence of the mind. While walking, the mind is on the walking;  it doesn’t have delusive thoughts when walking. It is the same when sleeping or  going to and from work. Wherever you are, that is where the mind is.

At all times, we should examine  ourselves to see whether we have committed any offences. If we have, we must  correct ourselves immediately. Constantly eradicate the garbage in our  mind—vexations and ignorance, so that our mind will be like a clear mirror,  like a pool of still water. This mind of “no thought” is the mind of the  Buddha. It is our true life. This kind of life is inexhaustible; it encompasses  heaven and earth. As the Buddha said, everyone, even animals, possesses this  Buddha nature. I hope that you will use the wisdom of Chan to improve your  lives and daily living. If we live our lives by following and working hard on  this path, that is truly a life of wisdom, and the true teaching of Chan.

 (1) Four kindnesses are the kindnesses of parents & teachers, countries, all sentient beings, and Three Jewels.
(2)Three suffering realms are the realms of animals, hungry ghosts, and hells.
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[:en]New Year[:zh]新年法會[:]

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Reflections on the New Year’s Ceremony
by Anonymous

As I drove up the hill to the monastery I felt joy and calm, my breathing slowing down as I entered the now familiar setting. The Chan Hall was so festive, red and white flowers, lanterns, as well as the adornments for the Guan Yin Memorial Ceremony.

I feel so grateful to the Dharma masters and everyone associated with Buddha Gate to have this jewel practically in my backyard. The chanting, the Abbess’s talk, the feeling of being with others who also resolve to clear their minds of delusions and strive to have a clear mind,truly makes this a joyful New Year!

Reflection on the Chinese New Year at BGM
by Darlene Cioffi-Pangilla (Chuan Ling)

Entering the Chan Hall, we are welcomed with thoughtfully planned flower arrangements and altar adornments. Greeting us was the traditional Chinese New year color of red. Red everywhere: symbolizing for me compassion, strength and power (power in the sense of coming in touch with my True Nature).

As we chanted through the liturgy, I could feel and sense a quieting within the assembly. Evoking the name of Guan Yin, over and over, penetrated the very core of our beings and we relaxed, became calmer. There was peacefulness inside. Peace in my “core”, peace in the assembly’s “core”, peace in the Chan Hall and peace hopefully in the world (if for only an instant peace happened).

As I chanted and was mindful of Guan Yin’s name, I recalled the names of those I had “blessing tablets” prepared for. I knew they, too, were being heard and their needs met because of Guanshiyin Bodhisattva’s great, pure vows and skill in responding in all places.

Reflections on New Year Celebration
by Julia De Rienzo

When reflecting on the Lunar New year, it becomes clear that my priorities have changed compared to those of previous years. Many years ago, my New year’s resolutions were filled with “should and have to” often rather self centered. However, this New Year comes as a surprise to me not so much because of the things that need to be done but for what has already been accomplished. Looking back at the past year, I was filled with gratitude not only because I am blessed with a wonderful family, but also because I have the chance to walk the Buddhist path along with so many incredibly kind companions. Each of them have brought a wealth of experiences for which I am deeply grateful. Their benevolent acceptance of my shortcomings, their persistence in keeping me on the path, their tolerance and their strength is like a mirror which reflects my hopes for myself and for those around me. So this New Year comes with renewed vows, and responsibilities. For each moment is a blessing and each step of the way is joyful and peaceful like clear water.

Reflections on Guan Yin Blessings and New Year Celebration
by Julie and Brian Gyoerkoe

Thank You for such a wonderful way to start and celebrate the New Year. This was our first Guan Yin Blessings and Memorial Ceremony. We felt very welcomed by everyone showing us the rituals and routines. The chanting was one of the loveliest earthly sounds I’ve ever experienced. We left the ceremony feeling rejuvenated and ready for the new year. We feel so fortunate to have Buddha Gate and all the wisdom of the Shi-fu’s as part of our lives.

Gung Hay Fat Choy!

Reflection upon Entering the Lunar Year 2007 Ceremony at BGM
by Mae Hoag

Looking ahead to the New Year is also an opportunity to look backwards, not only to see where I may be going but to reflect on where I have been. Who I am today is not the person I was yesterday or the person I will be in the future. Sometimes I think I am losing my identity. The lines of demarcation are no longer clearly defined. Who am I? Before practicing Buddhism I read many books on the subject, and I recall a line, “There is no abiding self.” It was a totally new idea. Now I am learning from my experiences at Buddha Gate that all life is in flux and that such a realization, which initially is frightening, can become on a deeper level not only comforting but liberating.

Since being actively engaged in Buddhism the past five years, my life has gradually been a process of letting go—letting go of old patterns and habits that defined my and my universe, letting go of ideas and concepts maintained for security and stability, and letting go of the person I think I am. I am shedding a lifetime of layers, and with the loss of each layer, I become lighter. One can accumulate a lot of baggage over time, which can be an obstacle to the realization of one is Buddha nature.

What would my life become if I had not entered the Bodhi path? I can only assume that my judgmental critical characteristics would have prevailed and that underneath a persona seeking perfectionism, an unfulfilled spiritual yearning would have persisted—a vague feeling that there must be more to life.

I live now increasingly in the present. My life before Buddhism was spent looking ahead to the future or ruminating on the past. There is pleasure in simply being present in my life, right here, right now, accepting what is. I have always had goals which created pressures and drives and to change my attitude about this is not easy. But I have increasing faith in karma, its results and connections, and I see it manifested as my awareness increased. With infinite life and a dedication to the Bodhi path, I can practice with assurance and faith that the Buddha nature within will eventually emerge and follows.

Reflections on New Year Celebration
by Susie Tyrrell

I celebrated Chinese New Year at the Buddha Gate Monastery February 18, 2007. The flowers, the chanting, the candle lighting ceremony were all so beautiful. It gave me a wonderfully positive feeling about the New Year ahead. It gave me an opportunity to honor my loved ones, both alive and deceased. I felt part of a large community all with the same focus. The love and oneness was a perfect way to celebrate this new beginning, the year of the pig. Amitofo.[:zh]

新年法會心得

匿名

 

驅車上山前往佛門寺時，覺得喜悅又平靜，來到這個熟悉的地方，連呼吸都和緩了下來。禪堂一片喜氣洋洋，有紅色和白色的花朶、燈籠、還有觀音祈福法會的裝飾。

我十分感念大眾法師和佛門寺每一位成員，讓我能與這塊寶地為鄰。誦經、住持法師開示、與有志一同要除去中心妄想、尋找真心的大眾齊聚，這真是個喜樂融融的新年。

 

佛門寺的中國新年

Darlene Cioffi-Pangilla (Chuan Ling)

 

進入禪堂，歡迎我們的是設計精美的花藝和佛龕上的裝飾，招呼我們的是傳統中國新年的紅色。紅色環繞四周:象徵著慈悲、堅定和願力(尋求清淨自信的願力)。

誦經之際，我能感覺與領受到會場的沈靜。一次次地誦念觀世音菩薩聖號，打動人心深處，讓我們的心更寬、更平靜。祥和自心中現起。祥和在我心深處、在會眾心底、在禪堂、希望也能在全世界(即使只有瞬間的祥和)。

我至心專誦觀世音菩薩聖號時，憶念著我在消災延壽牌位上所寫的親人。因為觀世音菩薩的清淨弘願和聞聲救苦的慈力，我相信菩薩聽到了他們的心願，也滿了他們的願。

慶祝新年
Julia De Rienzo

 

回想這個中國新年，很清楚自已的生活重點已經跟幾年前不同。多年前，我的新年志願總圍繞在「我應該…，我必須…」這些比較自我中心的事。然而今年沒料想到的是我竟然已經完成了那麼多事，而不是我該要去完成什麼事。回想上一年，中心充滿了感激，不光是因為很幸運地有個美滿的家庭，還因為我有機會跟難能可貴的同學們一起走在佛菩提道上。由衷感謝每位同學分享了他們精彩的人生經歷。他們慈悲地接納我的缺點、不斷幫助我跟上軌道、他們的毅力與願心就像一面鏡子，反映了我對自己以及對身邊人的期望。所以這個新年我有更新的誓願與責任。因為每個刹那都是福報、每個當下猶如清澈的水面般愉悅而平和。

 

觀音祈福新年法會

Julie and Brian Gyoerkoe

 

感謝能以這麼殊勝的方式展開並慶祝新年。這是我們第一次參加觀音祈福法會。引導儀軌和流程的每一位心燈,讓我們感受到了盛情。梵唄是我聽過世上最美妙的聲音之一。法會結束後我們感覺煥然一新、準備好迎向新的一年。我們很慶幸能有佛門寺，而且師父的智慧得以融入我們的生活中。

恭喜發財!

 

佛門寺迎接2007新年法會

Mae Hoag

 

    前瞻新年的同時也是回顧過往的良機，不只可以計畫將要往何處去，也可檢視來時之路。今日的我，不是昨日的我或未來的我。有時覺得我漸漸失去對自己的認知。種種分別的界限不再那麼明顯。我是誰?修習佛法前我看了很多相關主題的書。我想起一段文字：「沒有不變的自我」。這是個全新的觀點。現在我在佛門寺學習到世事無常，這個體悟剛開始會讓人害怕，但它會轉到更深的層次，不只讓人心安，還能讓人解脫。

五年以來積極投入佛門寺，我的人生漸漸成為一段放下的旅程，放下過去畫地自限的種種模式與習慣、放下追求安全和穩定的想法和觀念、放下自以為是的我執。我把人生一層層地放下，每放下一層，我就更自在。隨著時間我們堆積了許多包袱，它們會成為體悟佛性的障礙。

如果沒有走在菩提道上，我的人生會變得如何?我只能想像在追求完美和永不滿足的心靈渴求下，我吹毛求疪的批判性格會是何等強烈，生命中只會有更多的茫然。

我現在愈來愈能活在當下。成為佛教徒之前，我把時間花在追尋未來和反芻過去。單純地活在當下令人愉悅，就在這裏、就是現在、接受當下。過去我總是設定了增加自己壓力和驅動力的目標，要改變這個心態並不容易。但是我對因緣果報的信念增加了，當我更有覺性，就了悟得更透徹。我帶著決心與信念修行，生生世世行於菩提道，終究能顯發內心本具的佛性。

 

新年法會心得
Susie Tyrrell

 

2007年2月18日我在佛門寺慶祝中國新年。鮮花、梵誦、和燭光，一切是那麼的莊嚴。它帶給我積極正向的信念迎接新年。它讓我有機會對在世和已逝的親人表達敬意。我與有著共同信念的大眾同在。慈愛與和諧是慶祝新春、迎接豬年最好的方式。阿彌陀佛。[:]

Walking in this Mundane World at Ease: Dealing With Prosperity and Adversity

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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.

Walking in this Mundane World at Ease: Training the Six Senses

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“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.

Diligence

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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.