Chapter 421 – 440 – Tạng Thư Phật Học

THE SORROWLESS FLOWERS
Thiện Phúc

VOLUME III

421. The Unattainables
422. Diffeent Kinds of Purity
423. Five Kinds of Knowledge
424. Tathagata’s Response Bodies
425. Eight Occasions of Indolence
426. The Buddha’s Manifestation
427. Buddhakaya
428. The Nature of the Dharma
429. Fearlessness
430. Five Fears
431. Dharma Master
432. Spiritual Teacher
433. Skillful Knowledge
434. Ten Grades of Bodhisattva Faith
435. Ten Necessary Practices of a Bodhisattva
436. Ten Transferences
437. Ten Stages of Development of a Bodhisattva into a Buddha
438. Ten Grounds of a Bodhisattva
439. Ten Kinds of Skill in Means
440. Repentance on the Three Karmas

421. The Unattainables

According to Buddhist traditions, there are four unattainables: perpetual youth, no sickness, perennial life, and no death. According to the Agama Sutra, there are four things that may not be treated lightly. First, a prince though young now, but he may become a king in the future, so not to treat him lightly. Second, a snake though small, but its venom can kill people, so not to treat it lightly. Third, a fire though tiny, but it may be able to destroy a big forest or meadow, so not to treat it lightly. Fourth, a novice though a beginner, but he may become an arhat, so not to treat him lightly. There are four to whom one does not entrust valuables: the old, death is near, the distant, lest one has immediate need of them, and the evil, or the strong; lest the temptation be too strong for the last two. There are also four invisibles. First, water to fish. Seond, air or wind to man. Third, the nature of things to the deluded. Fourth, the void to the enlightened, because he is in his own element, and the void is beyond conception. There are also four “not-born.” First, a thing is not born or not produced of itself. Second, a thing is not produced of another or of a cause without itself. Third, a thing is not “not self-born” when it is time to produce the fruit of karma (of both 1 & 2). Fourth, a thing is not “not born” when it is time to produce the fruit of karma (of no cause). Five things which no one is able to accomplish in this world. First, to cease growing old when he is growing old. Second, to cease being sick, but he still gets sick. Third, to cease dying, but he is still dying at every moment he lives. Fourth, to deny extinction when there is extinction. Fifth, to deny exhaustion. There are seven Unavoidable. First, rebirth is unavoidable. Second, old age is unavoidable. Third, sickness is unavoidable. Fourth, death is unavoidable. Fifth, punishment for sins is unavoidable. Sixth, happiness for goodness is unavoidable. Seventh, Consequences or Cause and effect are unavoidable.

422. Diffeent Kinds of Purity

According to Buddhist traditions, there are many different kinds of purity. The first kind of purity is the Fundamental Purity of the Mind. According to the Buddhist teachings, no matter how confused or deluded we may be at the moment, the fundamental nature of being is clear and pure. In the same way, clouds can temporarily obscure but cannot damage the light-giving power of the sun, so does the temporary afflictions of body and mind. The ultimate goal of all Buddhists, regardless of sects, is to uncover and make contact with this fundamental pure nature. According to Buddhist terminology, the ultimate goal of our individual human evolution is enlightenment or Buddhahood. This state can be achieved by everyone. This state can be achieve when all the delusions, greed, hatred, ignorance, etc presently obscure our mind have been completely removed. The second kind of purity is the Pure compassion. Pure compassion able to remove delusion by explaining the truth. Pure compassion not clinging to personal pleasure, giving happiness to all sentient beings. Pure compassion for the sake of wrongly fixated sentient beings, never give up their vow of universal liberation. Pure compassion not seeking reward, purifying their mind. Pure compassion taking on birth in difficult situations, for the purpose of liberating sentient beings. Pure compassion taking on birth on pleasant conditions, to show impermanence. Pure compassion without companion, as they make their determination independently. According to the Flower Adornment Sutra, Chapter 38, there are ten kinds of pure compassion of Great Enlightening Beings. Enlightening Beings who abide by these attain the supremely great compassion of Buddhas. The third kind of purity is the Pure bodhi mind, or mind of pure enlightenment. This is the first stage of the practitioner in the esoteric esct. Pure bodhi mind, or mind of pure enlightenment, the first stage of the practitioner in the esoteric sect. The fourth kind of purity is the pure abode heaven (heavens of Pure dwelling, pure-dwelling heavens). The five heavens of purity, in the fourth dhyana heaven, where the saints dwell who will not return to another rebirth. According to the Sangiti Sutta in the Long Discourses of the Buddha, there are five pure-dwelling heavens in the fourth dhyana heaven, into which arhats are finally born. The fifth kind of purity is the pure discipline or pure commandments. Pure commandments, or to keep them in purity. Pure discipline of detachment all views of existence. Pure discipline of not destroying any subjects of study. Pure discipline of not doing any evil. Pure discipline of preserving the aspiration for enlightenment. Pure discipline of preserving the regulations of the Buddha. Pure discipline of protecting all sentient beings. Pure discipline of speech, getting rid of faults of speech. According to the Flower Adornment Sutra, Chapter 38, there are ten kinds of pure discipline of Great Enlightening Beings. Enlightening Beings who abide by these can attain the supreme flawless pure discipline of Buddhas. The sixth kind of purity is the pure conduct of the actions of the mouth. Pure conduct of the actions of the mouth is one of the most important entrances to the great enlightenment; for it eliminates the four evils of lying, harsh speech, wicked speech, and two-faced speech. The seventh kind of purity is the pure conduct of the actions of the mind. Pure conduct of the actions of the mind is one of the most important entrances to the great enlightenment; for it eliminates the three poisons of greed, hatred and ignorance. The eighth kind of purity is the pure joy. Pure joy of aspiring to enlightenment. Pure joy of being able to tolerate evil-doing sentient beings and vowing to save and liberate them. Pure joy of cosmic equanimity tirelessly honoring and serving all Buddhas they see. Pure joy of giving one’s life in search of truth, without regret. Pure joy of giving up sensual pleasures and always taking pleasure in truth. Pure joy of including sentient beings to give up material pleasures and always take pleasure in truth. Pure joy of not rejecting undisciplined sentient beings but teaching them and maturing them. Pure joy of relinquishing all possessions. Pure joy of teaching all sentient beings to enjoy meditations, liberations and concentrations, and freely enter and emerge from them. According to the Flower Adornment Sutra, Chapter 38, there are ten kinds of pure joy of Great Enlightening Beings. Enlightening Beings who abide by these can attain the supremely great pure joy of Buddhas. The ninth kind of purity is the pure desires. They are the five pure desires or senses, i.e. of the higher worlds in contrast with the coarse senses of the lower worlds. The tenth kind of purity is the pure karma. Pure karma, good karma, or deeds that lead to birth in the Pure Land. There are three foldway of obtaining a pure karma. The eleventh kind of purity is the pure eyes. Dharma-eye, the clear or pure eyes that behold, with enlightened vision, things not only as they seem but in their reality. The twelfth kind of purity is the pure flesh or clean flesh. Pure flesh which may be eaten by a monk without sin. The thirteenth kind of purity is the pure dharma of liberation. The pure dharma which leads to nirvana. The fourteenth kind of purity is the pure dharma-eye. The pure dharma-eye means to see clearly or purely the truth. The pure dharma-eye (one of the five eyes) with which one discerns the four noble truths and the unreality of self or things (Hinayans disciple first discerns the four noble truths, and the Mahayana disciple discerns the unreality of self and things). The fifteenth kind of purity is the pure dharma-body Buddha. According to The Dharma Jewel Platform Sutra, the Sixth Patriarch taught: “Good Knowing Advisor! What is the clear, pure Dharma-body Buddha? The worldly person’s nature is basically clear and pure, and the ten thousand dharmas are produced from it. The thought of evil produces evil actions and the thought of good produces good actions. Thus all dharmas exist within self-nature. This is like the sky which is always clear, and the sun and moon which are always bright, so that if they are obscured by floating clouds it is bright above the clouds and dark below them. But if the wind suddenly blows and scatters the clouds, there is brightness above and below, and the myriad forms appear. The worldly peson’s nature constantly drifts like those clouds in the sky. Good Knowing Advisors, intelligence is like the sun and wisdom is like the moon. Intelligence and wisdom are constantly bright, but if you are attached to external states, the floating clouds of false thought cover the self-nature so that it cannot shine. If you meet a Good Knowing Advisor, if you listen to the true and right Dharma and destroy your own confusion and falseness, then inside and out there will be penetrating brightness, and within the self-nature all the ten thousand dharmas will appear. That is how it is with those who see their own nature. It is called the clear, pure Dharma-body of the Buddha.” The sixteenth kind of purity is the pure direction. The direction towards the Pure Land of Amitabha. The seventeenth kind of purity is the pure contemplation. Pure contemplation, one of the sixteen kinds of contemplation in the Infinite Life Sutra. The eighteenth kind of purity is the pure heart or pure mind, which is the original Buddha-nature in every man (purification of the mind or to purify one’s mind). Pure mind is one of the most important entrances to great enlightenment; for with it, there is no defilement. Pure mind also means undefiled mind. According to The Avatamsaka Sutra, this is one of the eleven minds that lead to enlightenment. A spotless heart which sees all the Buddhas. The nineteenth kind of purity is the pure heart stage. This is the third of the six resting place of a Bodhisattvas, in which all illusory views are abandoned. The twentieth kind of purity is the pure body. One of the three purities of a bodhisattva. The twenty-first kind of purity is the pure abode or pure dwelling. Pure abode is the abode of the celibate, a place for pure cultivation, or a place for spiritual cultivation. Pure abode is a place for pure, or spiritual, cultivation, a house chastity, i.e. a monastery, nunnery, or convent. A dwelling where the sangha is practicing Buddhist laws. A dwelling where celibate discipline is practised, a monastery, temple. The twenty-second kind of purity is the pure charity or pure giving. Pure charity in which the giver expects no return, nor fame, nor blessing in this world, but only desire to sow Nirvana-seed, one of the two kinds of charity. According to the Flower Adornment Sutra, Chapter 38, there are ten kinds of pure giving of Great Enlightening Beings. Enlightening Beings who abide by these ten principles can accomplish the supreme, pure, magnanimous giving of Buddhas. The twenty-third kind of purity is the pure devas or pure heaven. Pure devas, one of the four devas. The pure heaven is the realm of the saints, from Sravakas to Pratyeka-buddhas. The twenty-fourth kind of purity is the pure deva eye. Eyes which can see all things small and great, near and far, and the forms of all beings before their transmigration. The twenty-fifth kind of purity which is cleansed by the water. Edibles (eatables) recovered from flowing water are “clean” food to monks and nuns. The twenty-sixth kind of purity is the pure energy. According to the Flower Adornment Sutra, Chapter 38, there are ten kinds of pure energy of Great Enlightening Beings. Enlightening Beings who abide by these can attain the supreme great energy of Buddhas. The twenty-seventh kind of purity is the pure benevolence. According to the Flower Adornment Sutra, there are ten kinds of pure benevolence of great enlightening beings. Enlightening beings who abide by these can atain the supreme, vast, pure benevolence of Buddhas. The twenty-eighth kind of purity is the pure equanimity. According to the Flower Adornment Sutra, Chapter 38, there are ten kinds of pure equanimity of enlightening beings. Enlightening beings who abide by these can attain the supremely pure equanimity of Buddhas.

423. Five Kinds of Knowledge

According to the Shingon Sect, there are five kinds of wisdom. First, the wisdom derived from the pure consciousness. The wisdom of the embodied nature of dharmadhatu, defined as the six elements, and is associated with Vairocana in the center. Second, the great ground mirror wisdom: Adarsana-jnana (skt). The great ground mirror wisdom, derived from alaya-vijnana (alaya consciousness), reflecting all things; corresponds to the earth, and is associated with Aksobhya and the east. Third, the wisdom which derived from manovijnana or mano consciousness, wisdom in regard to all things equally and universally, corresponds to fire and is associated with Ratnasambhava and the south. Fourth, the wisdom derived from wisdom of profound insight (ý thức), or discrimination, for exposition and doubt-destruction; corresponds to water, and is associated with Amitabha and the west. According to the T’ien-T’ai and Shingon, Amita is superior over the five Wisdom Buddhas (Dhyani-Buddhas), even though he governs the Western Quarter, not the center. Of the five Wisdom Buddhas, Amitabha of the West may be identical with the central Mahavairocana, the Buddha of homo-cosmic identity. Amitabha’s original vows, his attainment of Buddhahood of Infinite Light and Life, and his establishment of the Land of Bliss are all fully described in the Sukhavati text. Fifth, the wisdom derived from the five senses (ngũ căn), the wisdom of perfecting the double work of self-welfare and the welfare of others; corresponds to the air and is associated with Amoghasiddhi (Di Lặc Maitreya) and the north.

424. Tathagata’s Response Bodies

According to The Surangama Sutra, book Six, Avalokitesvara Bodhisattva vowed in front of the Buddha about his thirty-two response bodies as follows: “World Honored One, because I served and made offerings to the Thus Come One, Kuan Yin, I received from that Thus Come One a transmission of the vajra samadhi of all being like an illusion as one becomes permeated with hearing and cultivates hearing. Because I gained a power of compassion identical with that of all Buddhas, the Thus Come Ones, I became accomplished in thirty-two response-bodies and entered all lands.” The wonderful purity of thirty-two response-bodies, by which one enters into all lands and accomplishes self-mastery by means of samadhi of becoming permeated with hearing and cultivating hearing and by means of the miraculous strength of effortlessness. First, if there are Bodhisattvas who enter samadhi and vigorously cultivate the extinction of outflows, who have superior understanding and manifest perfected penetration, I will appear in the body of a Buddha and speak Dharma for them, causing them to attain liberation. Second, if there those who are studying, who are tranquil and have wonderful clarity, who are superior and miraculous and manifest perfection, I will appear before them in the body of a solitarily enlightened one and speak Dharma for them, causing them to attain liberation. Third, if there are those who are studying, who have severed the twelve causal conditions, and, having severed the conditions, reveal a supreme nature, and who are superior and wonderful and manifest perfection, I will appear before them in the body of one enlightened to conditions and speak Dharma for them, causing them to attain liberation. Fourth, if there are those who are studying, who have attained the emptiness of the four truths, and cultivating the Way, have entered extinction, and have a superior nature and manifest perfection, I will appear before them in the body of a Sound-Hearer and speak Dharma for them, causing them to attain liberation. Fifth, if there are living beings who wish to have their minds be clear and awakened, who do not engage in mundane desires and wish to purify their bodies, I will appear before them in the body of a Brahma King and speak Dharma for them, causing them to attain liberation. Sixth, if there are living beings who wish to be the Heavenly Lord, leader of Heavenly beings, I will appear before them in the body of a Shakra and speak Dharma for them, enabling them to accomplish their wish. Seventh, if living beings wish to attain physical self-mastery and to roam throughout the ten directions, I will appear before them in the body of a god from the Heaven of Self-Mastery and speak Dharma for them, enabling them to accomplish their wish. Eighth, if there are living beings who wish to attain physical self-mastery and fly through space, I will appear before them in the body of a god from the Heaven of Great Self-Mastery and speak Dharma for them, enabling them to accomplish their wish. Ninth, if there are living beings who are fond of ruling over ghosts and spirits in order to rescue and protect their country, I will appear before them in the body of a great Heavenly General and speak Dharma for them, enabling them to accomplish their wish. Tenth, if there are living beings who like to govern the world in order to protect living beings, I will appear before them in the body of one of the Four Heavenly Kings and speak Dharma for them, enabling them to accomplish their wish. Eleventh, if there are living beings who enjoy being born in the Heavenly palaces and to command ghosts and spirits, I will appear before them in the body of a Prince from the kingdoms of the Four Heavenly Kings and speak Dharma for them, enabling them to accomplish their wish. Twelfth, if there are living beings who would like to be kings of people, I will appear before them in the body of a human king and speak Dharma for them, enabling them to accomplish their wish. Thirteenth, if there are living beings who enjoy being heads of households, whom those of the world venerate and yield to, I will appear before them in the body of an elder and speak Dharma for them, enabling them to accomplish their wish. Fourteenth, if there are living beings who delight in discussing the classics and who keep themselves lofty and pure, I will appear before them in the body of an upasaka and speak Dharma for them, enabling them to accomplish their wish. Fifteenth, if there are living beings who enjoy governing the country and who can handle matters of state decisively, I will appear before them in the body of an official and speak Dharma for them, enabling them to accomplish their wish. Sixteenth, if there are living beings who like reckoning and incantation and who wish to guard and protect themselves, I will appear before them in the body of a Brahman and speak Dharma for them, enabling them to accomplish their wish. Seventeenth, if there are men who want to leave the home-life and uphold the precepts and rules, I will appear before them in the body of a Bhikshu and speak Dharma for them, enabling them to accomplish their wish. Eighteenth, if there are women who would like to leave the home-life and hold the pure precepts, I will appear before them in the body of a Bhikshuni and speak Dharma for them, enabling them to accomplish their wish. Nineteenth, if there are men who want to uphold the five precepts, I will appear before them in the body of an upasaka and speak Dharma for them, enabling them to accomplish their wish. Twentieth, if there are women who wish to base themselves in the five precepts, I will appear before them in the body of an upasika and speak Dharma for them, enabling them to accomplish their wish. Twenty-first, if there are women who govern internal affairs of household or country, I will appear before them in the body of a queen, first lady, or noblewoman and speak Dharma for them, enabling them to accomplish their wish. Twenty-second, if there are virgin lads, I will appear before them in the body of a pure youth and speak Dharma for them, enabling them to accomplish their wish. Twenty-third, if there are maidens who want to remain virgins and do not wish to marry, I will appear before them in the body of a gracious lady and speak Dharma for them, enabling them to accomplish their wish. Twenty-fourth, if there are Heavenly beings who wish to escape their Heavenly destiny, I will appear before them in the body of a god and speak Dharma for them, enabling them to accomplish their wish. Twenty-fifth, if there are dragons who want to quit their lot of being dragons, I will appear before them in the body of a dragon and speak Dharma for them, enabling them to accomplish their wish. Twenty-sixth, if there are Yakshas who want to get out of their present fate, I will appear before them in the body of a Yaksha and speak Dharma for them, enabling them to accomplish their wish. Twenty-seventh, if there are Gandharvas who wish to be freed from their destiny, I will appear before them in the body of a Gandharva and speak Dharma for them, enabling them to accomplish their wish. Twenty-eighth, if there are Asuras who wish to be liberated from their destiny, I will appear before them in the body of an Asura and speak Dharma for them, enabling them to accomplish their wish. Twenty-ninth, if there are Kinnaras wo wish to transcend their fate, I will appear before them in the body of a Kinnara and speak Dharma for them, enabling them to accomplish their wish. Thirtieth, if there are Mahoragas who wish to be freed from their destiny, I will appear before them in the body of a Mahoraga and speak Dharma for them, enabling them to accomplish their wish. Thirty-first, if there are living beings who like being people and want to continue to be people, I will appear before them in the body of a person and speak Dharma for them, enabling them to accomplish their wish. Thirty-second, if there are non-humans, whether with form or without form, whether with thought or without thought, who long to be freed from their destiny, I will appear before them in a body like theirs and speak Dharma for them, enabling them to accomplish their wish.

425. Eight Occasions of Indolence

According to the Sangiti Sutta in the Long Discourses of the Buddha, there are eight occasions of indolence. The first occasion of indolence, here a monk has a job to do. He thinks: “I’ve got this job to do, but it will make me tired. I’ll have a rest.” So he lies down and does not stir up enough energy to complete the uncompleted, to accomplish the unaccomplished, to realise the unrealised. The second occasion of indolence, here, a monk who has done some work, and thinks: “I’ve done this work, now I’m tired. I’ll have a rest.” So he lies down and does not stir up energy to complete the uncompleted, to accomplish the unaccomplished, and to realise the unrealised. The third occasion of indolence, here a monk who has to go on a journey, and thinks: “I have to go on this journey. It will make me tired. I’ll have a rest.” So he lies down and does not stir up energy to complete the uncompleted, to accomplish the unaccomplished, and to realise the unrealised. The fourth occasion of indolence, here a monk who has been on a journey, and thinks: “I’ve been on this journey. Now I’m tired. I’ll have a rest.” So he lies down and does not stir up energy to complete the uncompleted, to accomplish the unaccomplish, and to realise the unrealised. The fifth occasion of indolence, here a monk who goes on the alms-round in a village or town and does not get his fill of food, whether coarse or fine, and he thinks: “I’ve gone for alms-round in the village or town and don’t get my fill of food, whether coarse or fine. Now I’m tired. I’ll have a rest.” So he lies down and does not stir up energy to complete the uncompleted, to accomplish the unaccomlished, and to realise the unrealised. The sixth occasion of indolence, here a monk who goes on alms-round in a village or town and gets his fill of food, whether coarse or fine, and he thinks: “I’ve gone for alms-round in a village or town and get my fill of food, whether coarse or fine, and my body is heavy and useless as if I were pregnant. I’ll have a rest.” So he lies down and does not stir up energy to complete the uncompleted, to accomplish the unaccomplished, to realise the unrealised. The seventh occasion of indolence, here a monk who has developed some light indisposition, and he thinks: “I’d better have a rest.” So he lies down and does not stir up energy to complete the uncompleted, to accomplish the unaccomplished, to realise the unrealised. The eighth occasion of indolence, here a monk who is recuperating, having not long recovered from an illness, and he thinks: “My body is weak and useless. I’ll have a rest.” So he lies down and does not stir up energy to complete the uncompleted, to accomplish the unaccomplished, to realise the unrealised.

426. The Buddha’s Manifestation

From the Buddhist point of view, all the circumstances of our life are manifestations of our own consciousness. This is the fundamental understanding of Buddhism. From painful, afflictive and confused situations to happy and peaceful circumstances… all are rooted in our own mind. Our problems are we tend to follow the lead of that restless mind, a mind that continuously gives birth to new thoughts and ideas. As a result, we are lured from one situation to another hoping to find happiness, yet we only experience nothing but fatigue and disappointment, and in the end we keep moving in the cycle of Birth and Death. The solution is not to suppress our thoughts and desires, for this would be impossible; it would be like trying to cover a stone over grass, grass will find its way to survive. We must find a better solution than that. Why do we not train ourselves to observe our thoughts withut following them. This will deprive them their supressing energy and is therefore, they will die out by themselves.

Devout Buddhists do not consider the Buddha as one who can save us from the consequence of our individual sins. On the contrary, we should consider the Buddha as an all-seeing, all-wise Counselor; one who discovered the safe path and pointed it out; one who showed the cause of, and the only cure for, human sufferings and afflictions. In pointing out the road, in showing us how to escape these sufferings and afflictions, He became our Guide. The Buddha appeared, for the changing beings from illusion into enlightenment (according to the Lotus Sutra), or the Buddha-nature (according to the Nirvana Sutra), or the joy of Paradise (according to the Infinite Life Sutra).

According to the Flower Adornment Sutra, chapter 33, there are ten kinds of instantly creative knowledge of the Buddhas. First, all Buddhas can, in a single instant, appear to descend from heaven in infinite worlds. Second, all Buddhas can, in a single instant, manifest birth as Enlightening Beings in infinite worlds. Third, all Buddhas manifest renunciation of the mundane and study of the way to liberation in infinite worlds. Fourth, all Buddhas manifest attainment of true enlightenment under enlightenment trees in infinite worlds. Fifth, all Buddhas manifest turning the wheel of the Teaching in infinite worlds. Sixth, all Buddhas manifest education of sentient beings and service of the enlightened in infinite worlds. Seventh, all Buddhas, in a single instant, manifest untold variety of Buddha-bodies in infinite worlds. Eighth, all Buddhas can, in a single instant, manifest all kinds of adornments in infinite worlds, innumerable adornments, the freedom of the enlightened, and the treasury of omniscience. Ninth, all Buddhas can, in a single instant, manifest countless of pure beings in infinite worlds. Tenth, all Buddhas can, in a single instant, manifest the Buddhas of past, present and future in infinite worlds. All Buddhas manifest with various faculties and characters. All Buddhas manifest with various energies. All Buddhas manifest with various practical understandings. All Buddhas manifest and attain true enlightenment in the past, present and future.

According to the Flower Adornment Sutra, Chapter 38, there are ten reasons Enlightening Beings appear as children. First, Enlightening Beings manifest as children in order to learn all worldly arts and sciences. Second, Enlightening Beings manifest as children in order to learn the riding military arts and various worldly occupations. Third, Enlightening Beings manifest as children in order to learn all kinds of worldly things such as literature, conversation, games, and amusements. Fourth, Enlightening Beings manifest as children because of the shedding of errors and faults of word, thought, and deed. Fifth, Enlightening Beings manifest as children in order to enter concentration, staying in the door of nirvana, and pervading infinite worlds in the ten directions. Sixth, Enlightening Beings manifest as children in order to show that their power goes beyond all creatures, celestials, human, and nonhuman. Seventh, Enlightening Beings manifest as children in order to show that the appearance and majesty of enlightening beings goes beyond all deities. Eighth, Enlightening Beings manifest as children in order to cause sentient beings addicted to sensual pleasures to joyfully take pleasure in truth. Ninth, Enlightening Beings manifest as children in order to show the reception of truth and respectfully make offerings to all Buddhas. Tenth, Enlightening Beings manifest as children in order to show empowerment of Buddhas and being bathed in the light of truth.

According to the Flower Adornment Sutra, chapter 38, there are ten reasons Enlightening Beings appear to live in a royal palace. First, Enlightening Beings manifest to live in a royal palace in order to cause roots of goodness of their colleagues of the past to develop to maturity. Second, Enlightening Beings manifest to live in a royal palace in order to show the power of roots of goodness of Enlightening Beings. Third, Enlightening Beings manifest to live in a royal palace in order to show the comforts of great spiritual power of enlightening beings to humans and celestials who are obsessed with comforts. Fourth, Enlightening Beings manifest to live in a royal palace in order to adapt to the minds of sentient beings in the polluted world. Fifth, Enlightening Beings appear to live in a royal palace in order to manifest the spiritual power of Enlightening Beings, able to enter concentration in the heart of the palace. Sixth, Enlightening Beings manifest to live in a royal palace in order to enable those who had the same aspiration in the past to fulfill their aims. Seventh, Enlightening Beings manifest to live in a royal palace in order to enable their parents, family and relatives to fulfill their wishes. Eighth, Enlightening Beings manifest to live in a royal palace in order to use music to produce the sounds to the sublime teaching to offer to all Buddhas. Ninth, Enlightening Beings manifest to live in a royal palace in order to dwell in the subtle concentration while in the palace and show everything from the attainment of Buddhahood to final extinction. Tenth, Enlightening Beings manifest to live in a royal palace in order to accord with and preserve the teaching of the Buddhas.

According to the Flower Adornment Sutra, Chapter 38, there are ten kinds of certain understanding of the realm of sentient beings. Enlightening beings who abide by these can attain the supremely powerful certain understanding of Buddhas. First, Great Enlightening Beings know that all realms of sentient beings essentially have no reality. Second, Great Enlightening Beings know that all realms of sentient beings enter the body of one sentient being. Third, Great Enlightening Beings know that all realms of sentient beings enter the body of an Enlightening Being. Fourth, Great Enlightening Beings know that all realms of sentient beings enter the matrix of enlightenment. Fifth, Great Enlightening Beings know that the body of one sentient being enters all realms of sentient beings. Sixth, Great Enlightening Beings know that all realms of sentient beings can be vessels of the Buddhas’ teaching. Seventh, Great Enlightening Beings know all realms of sentient beings and manifest the bodies of celestial beings for them according to their desires. Eighth, Great Enlightening Beings know all realms of sentient beings and manifest the tranquil, composed behavior of saints and individual illuminates for them, according to their inclinations. Ninth, Great Enlightening Beings know all realms of sentient beings and manifest to them the bodies of Enlightening Beings adorned with virtues. Tenth, Great Enlightening Beings know all realms of sentient beings and show them the marks and embellishments and the tranquil comportment of Buddhas, and enlighten sentient beings.

According to the Flower Adornment Sutra, chapter 38, there are ten reasons Great Enlightening Beings leave a royal palace. First, Great Enlightening Beings leave a royal palace to reject living at home. Second, Great Enlightening Beings leave a royal palace to cause sentient beings attached to their homes give up their attachment. Third, Great Enlightening Beings leave a royal palace to follow and appreciate the path of Saints. Fourth, Great Enlightening Beings leave a royal palace to publicize and praise the virtues of leaving home. Fifth, Great Enlightening Beings leave a royal palace to demonstrate enternal detachment from extreme views. Sixth, Great Enlightening Beings leave a royal palace to cause sentient beings to detach from sensual and selfish pleasures. Seventh, Great Enlightening Beings leave a royal palace to show the apearance of transcending the world. Eighth, Great Enlightening Beings leave a royal palace to show indepedence, not being subject to another. Ninth, Great Enlightening Beings leave a royal palace to show that they are going to attain the ten powers and fearlessnesses of Buddhas. Tenth, Great Enlightening Beings leave a royal palace to because it is natural that Enlightening Beings in their final life should do so.

According to the Flower Adornment Sutra, there are ten reasons Great Enlightening Beings show the act of walking seven steps. For these ten reasons they show the act of walking seven steps after birth; they manifest this to pacify sentient beings. First, Great Enlightening Beings show the act of walking seven steps to manifest the power of enlightening beings. Second, Great Enlightening Beings show the act of walking seven steps to manifest the giving of the seven kinds of wealth. Third, Great Enlightening Beings show the act of walking seven steps to satisfy the wishes of the spirits of the earth. Fourth, Great Enlightening Beings show the act of walking seven steps to manifest the appearance of transcending the three worlds. Fifth, Great Enlightening Beings show the act of walking seven steps to manifest the supreme walk of the enlightening being, beyond the walk of the elephant, the bull, or the lion. Sixth, Great Enlightening Beings show the act of walking seven steps to manifest the characteristics of adamantine ground. Seventh, Great Enlightening Beings show the act of walking seven steps to manifest the desire to give sentient beings courageous strength. Eighth, Great Enlightening Beings show the act of walking seven steps to manifest the practice of the seven jewels of awakening. Ninth, Great Enlightening Beings show the act of walking seven steps to show that the truth they have realized does not come from the instruction of another. Tenth, Great Enlightening Beings show the act of walking seven steps to manifest supreme peerless in the world.

According to the Flower Adornment Sutra, chapter 38, there are ten reasons why Great Enlightening Beings smile and make a promise in their hearts to tame and pacify sentient beings. First, Great Enlightening Beings manifest to smile and make a promise because they think that all worldlings are sunk in the mire of craving, and no one but Enlightening Beings can rescue them. Second, Great Enlightening Beings manifest to smile and make a promise to tame and pacify sentient beings because all worldlings are blinded by passion and afflictions, and only Enlightening Beings have wisdom. Third, Great Enlightening Beings manifest to smile and make a promise to tame and pacify sentient beings because based on this so-called body, Enlightening Beings will attain the supreme reality-body of Buddhas, which fills all times. Fourth, Great Enlightening Beings manifest to smile and make a promise to tame and pacify sentient beings because at the time, the Enlightening Beings, with unobstructed eyes, look over all the Brahma heavens and all the controlling heavens, and think: These sentient beings all think they have the power of knowledge. Fifth, Great Enlightening Beings manifest to smile and make a promise to tame and pacify sentient beings because they observe sentient beings who have long planted roots of goodness and who now are regressing and sinking. Sixth, Great Enlightening Beings manifest to smile and make a promise to tame and pacify sentient beings because they observe that though the seeds sown in the world be few, the fruits reaped are many. Seventh, Great Enlightening Beings manifest to smile and make a promise to tame and pacify sentient beings because they see that all sentient beings who receive the teaching of Buddha will surely gain benefit. Eighth, Great Enlightening Beings manifest to smile and make a promise to tame and pacify sentient beings because they see that Enlightening Beings who were their colleagues in past ages have become obsessed with other things and cannot attain the great virtues of the Buddha teaching. Ninth, Great Enlightening Beings manifest to smile and make a promise to tame and pacify sentient beings because they see that the celestials and humans who were in the same communities with them in the past still are in mundane states, unable to detach from them, and not tiring of them either. Tenth, Great Enlightening Beings manifest to smile and make a promise to tame and pacify sentient beings because at that time they are bathed in the lights of all Buddhas and are even more joyful.

Besides, there are many other manifestations. First, manifest be awake to all truths and expound their meanings, definitively, without duality. All Buddhas can manifest be awake to all truths and expound their meanings, definitively, without duality, one of the ten kinds of mastery of nondual action of all Buddhas. Second, manifest for external aid. This is the aid in the blessing and powers of this life. In contrast with invisible or mysteric aid, in getting rid of sins, increasing virtue. Third, manifest physical forms to do Buddha-work for sentient beings, one of the ten kinds of performance of Buddha-work for sentient beings of all Buddhas. The fourth kind of manifestation is the manifest virtue. To manifest virtue (positive in deeds and thoughts as expounded in the Avatamsaka Sutra—Kinh Hoa Nghiêm), in contrast with to repress the passions. The fourth kind of manifestation is the manifestation of the body. The sixth kind of manifestation is the manifestation of dharma-body. The seventh kind of manifestation is the manifestation of untold Buddhas in the world. The eighth kind of manifestation is the manifested Buddha (Sakyamuni Buddha). The ninth kind of manifestation is the manifesting the autonomous spiritual capacities of all Enlightening Beings. Manifesting the autonomous spiritual capacities of all Enlightening Beings is a grove for enlighening beings because they use great spiritual powers to turn the wheel of teaching unceasingly and civilize sentient beings. This is one of the ten kinds of grove of Great Enlightening Beings. Enlightening Beings who abide by these can achieve the Buddhas’ unexcelled peaceful, happy action, free from sorrow and affliction. The tenth kind of manifestation is the manifesting birth in the phenomenal realm but having no attachment to anything. Imbued with the qualities of Buddhahood, they manifest birth in the phenomenal realm, their physical features perfect, their associates pure, yet they have no attachment to anything.

427. Buddhakaya

A lot of people think of the Buddha’s body as his physical body. Truly, the Buddha’s body means Enlightenment. It is formless and without substance. It always has been and always will be. It is not a physical body that must be nourished by ordinary food. It is an eternal body whose substance is Wisdom. Therefore, Buddha will never disappear as long as Enlightenment exists. Enlightenment appears as the light of Wisdom that awakens people into a newness of life and causes them to be born into the world of Buddhas. According to Mahayana doctrine, Buddhas have three bodies: 1) Dharmakaya, or body of the great order, or true body of the Buddha. This is the true nature of the Buddha, which is identical with transcendental reality, the essence of the universe. The dharmakaya is the unity of the Buddha with every thing existing. It represents the law or dharma, the teaching expounded by the Buddha (Sakyamuni); 2) Sambhogakaya, or body of delight, the body of buddhas who in a “buddha-paradise” enjoy the truth that they embody. This is also the result of previous good actions; and 3) Nirmanakaya, or body of transformation, or emanation body, the earthly body in which Buddhas appear to men in order to fulfill the buddhas’ resolve to guide all beings to advance to Buddhahood (liberation). The nirmanakaya is embodied in the earthly Buddhas and Bodhisattvas projected into the world through the meditation of the sambhogakayaas a result of their compassion. The three bodies are not one and yet not different. It is because the levels of understanding of human beings are different. Some see the dharma body, still others see the reward body, and still others see the response body. For example, some look at a pearl as a substance which is round and perfect, others see the pure light emitting by the pearl, still others see the pearl reflected within itself. Apart from the substance of the pearl and the light, there is no pure light emitting, nor reflection inside the pearl. Thus the three are one. These are Buddha’s three-fold body. A Buddha has three bodies or planes of reality. According to the Yogacara philosophy, the Triple Body is Dharmakaya, Sambhogakaya, and Nirmanakaya. Dharmakaya or Dharma body (Law body) is likened to the field of a specific career; the Sambhogakaya or bliss-body is a person’s training by which that person acquires the knowledge of that specific career; and the Nirmanakaya or the body of transformation is likened the application of this knowledge in daily life to earn a living.

According to the Lankavatara Sutra, there are four kinds of Buddhakaya: Nirmakaya, Sambhogakaya, Buddha-wisdom or Great wisdom (Tathata-jnanabuddha), and Dharmakaya. According to the sastra on the Consciousness, there are four kinds of Buddhakaya: Nirmakaya, Sambhogakaya, Sambhogakaya, and Dharmakaya. According to the T’ien-T’ai Sect, there are four kinds of Buddhakaya: Nirmakaya, Sambhogakaya, Sambhogakaya, and Dharmakaya. This sect believes that the reward body, the sambhoga-kaya of a Buddha. The incarnation body of the Buddha, or retribution body in which he enjoys the reward of his labours. Our physical body is called the retribution body because we are on this earth, the Saha World or World of Endurance, as a result of good and evil karma. T’ien-T’ai believes that the transformation body of the Buddha is the manifested body, or any incarnation of Buddha. The transformation body of the Buddha is corresponding to the Buddha-incarnation of the Bhutatathata. Also according to the T’ien-T’ai Sect, there are five kinds of Buddha-kaya. The first Buddha-body is the spiritual body of wisdom. This is the spiritual body of bhutatathata-wisdom (Sambhogakaya). The second Buddha-body is the Sambhogakaya. The spiritual body of all virtuous achievement. The third Buddha-body is the Nirmakaya. The body of incarnation in the world, or the spiritual body of incarnation in the world. The fourth Buddha-body is the Nirmakaya, or the body of unlimited power of transformation. The fifth Buddha-body is the Dharmakaya. The body of unlimited space. According to the Flower Adornment Sutra, there are five kinds of Buddha-kaya. The first Buddha-body is the body or person of Buddha born from the dharma-nature. The second Buddha-body is the dharmakaya evolved by Buddha-virtue, or achievement. The third Buddha-body is the dharmakaya with unlimited powers of transformation. The fourth Buddha-body is the real dharmakaya. The fifth Buddha-body is the universal dharmakaya, the dharmakaya as being like space which enfolds all things, omniscient and pure.

In Hinayana the Buddha-nature in its absolute side is described as not discussed, being synonymous with the five divisions of the commandments, meditation, wisdom, release, and doctrine. The Madhyamika School of Nagarjuna defines the absolute or ultimate reality as the formless which contains all forms, the essence of being, the noumenon of the other two manifestations of the Triratna. The Dharmalaksana School defines the nature of the dharmakaya as: the nature or essence of the whole Triratna and the particular form of the Dharma in that trinity. The One-Vehicle Schools represented by the Hua-Yen and T’ien-T’ai sects, consider the nature of the dharmakaya to be the Bhutatathata, noumenon and wisdom being one and undivided. The Shingon sect takes the six elements as the nature of dharmakaya. First, takes the sixth elements (earth, water, fire, air, space) as noumenon or fundamental Dharmakaya. Second, takes mind (intelligence or knowledge) as the wisdom dharmakaya. The nature of the Dharmakaya is the absolute, the true nature of all things which is immutable, immovable and beyond all concepts and distinctions. Dharmata (pháp tánh) or Dharma-nature, or the nature underlying all things has numerous alternative forms.

According to the Mahayana traditions, there are seven surpassing qualities of a Buddha. First, the Buddha’s body with thirty-two signs and eighty-four marks. Second, the Buddha’s dharma or universal law, the way of universal mercy. Third, the Buddha’s wisdom. Fourth, the Buddha’s perfection with perfect insight or doctrine. Fifth, the Buddha’s supernatural powers. Sixth, the Buddha’s ability to overcome hindrance and attain Deliverance. Seventh, the Buddha’s abiding place (Nirvana). Besides, there are many other surpassing qualities of a Buddha. According to the doctrine of the Mahasanghika in the Samayabhedoparacanacakra, the Buddha-kaya is inconceivably pure. First, the Tathagata, the Buddha, or the Blessed One transcends all worlds. Second, the Tathagata has no worldly substances. Third, all the words of the Tathagata preach the Dharma. Fourth, the Tathagata explains explicitly all things. Fifth, the Tathagata teaches all things as they are. Sixth, the Tathagata has physical form. Seventh, the Buddha’s authority is unlimited. Eighth, the life of the Buddha-body is limitless. Ninth, the Tathagata is never tired of saving beings. Tenth, the Buddha does not sleep. Eleventh, the Tathagata is above the need to ponder questions. Twelfth, the Tathagata, being always in meditation, utters no word, nevertheless, he preaches the truth for all beings by means of words and explanations. Thirteenth, the Tathagata understands all matters instantaneously. Fourteenth, the Tathagata gains complete understanding with his wisdom equal within a single thought-moment. Fifteenth, the Tathagata, unceasingly produce wisdom regarding destruction of defilements, and wisdom concerning non-origination until reaching Nirvana.

428. The Nature of the Dharma

The nature of the dharma is the absolute, the true nature of all things which is immutable, immovable and beyond all concepts and distinctions. Dharmata (pháp tánh) or Dharma-nature, or the nature underlying all things has numerous alternative forms. The nature of the dharma is the enlightened world, that is, the totality of infinity of the realm of the Buddha. The Dharma Realm is just the One Mind. The Buddhas certify to this and accomplish their Dharma bodies… “Inexhaustible, level, and equal is the Dharma Realm, in which the bodies of all Thus Come Ones pervade.” The nature of dharma is a particular plane of existence, as in the Ten Dharma Realms. The Dharma Realms pervade empty space to the bounds of the universe, but in general, there are ten: four sagely dharma realms and six ordinary dharma realms. These ten dharma realms do not go beyond the current thought you are thinking. Dharma-nature is called by many different names: inherent dharma or Buddha-nature, abiding dharma-nature, realm of dharma (dharmaksetra), embodiment of dharma (dharmakaya), region of reality, reality, immaterial nature (nature of the void), Buddha-nature, appearance of nothingness (immateriality), bhutatathata, Tathagatagarbha, universal nature, immortal nature, impersonal nature, realm of abstraction, immutable nature, realm beyond thought, and mind of absolute purity, or unsulliedness, and so on. Besides, there are other defintions that are related to Dharma-nature. First, Dharma-nature and bhutatathata (different names but the nature is the same). Second, Dharma-Nature or dharmakaya. Third, Dharma-nature as a mountain, fixed and immovable. Fourth, Dharma-nature in its phenomenal character. The dharma-nature in the sphere of illusion. Bhutatathata in its phenomenal character; the dharma-nature may be static or dynamic; when dynamic it may by environment either become sullied, producing the world of illusion, or remain unsullied, resulting in nirvana. Static, it is like a smooth sea; dynamic, to its waves.

429. Fearlessness

Fearlessness means dauntlessness, or nothing or nobody to fear. In Buddhism, there are many different kind sof fearlessness. For example, bestower of fearlessness (Absence or removal of fear, one of the three forms of giving). The bestowing of confidence by every true Buddhist, i.e. that none may fear him. The bestower of fearlessness: When someone encounters disasters or calamities which terrify him, at that moment the Bodhisattva removes his anxieties and sufferings through one’s own efforts. Dispelling fear means to give the gift of fearlessness. The giving of fearlessness is the best way that can give a genuine peaceful and happy environment for everyone, because a real state of fearlessness is considered as synonymous with the freedom and bliss without war, dislike, fighting, killing, etc… This is also a title of Kuan-Yin, or a title of a Bodhisattva in the Garbhadhatu. There are four fearlessnesses: fearlessly realizing all things (confidence in Buddha), fearlessly extinguishing all defilements (confidence in having extirpated, up-rooted all contamination), fearlessly expounding all obstruction to liberation (confidence in explaining the obstacles to enlightenment beings), and fearlessly asserting the true path to liberation (confidence in explaining the way to end suffering). According to the Lion’s Roar Sutra in the Middle Length Discourses, there are four self-confidences, endowed with which a Tathagata claims the leader’s place, roars his lion’s roar in all assemblies and set rolling the Brahma-Wheel. These are four kinds of confidence, security, safety and fearlessness. First, confidence in His Supreme Enlightenment (Perfect Knowledge). Second, confidence in His total destruction of cankers. Third, confidence in His recognition of the obstacles to the Path. Fourth, confidence in His teaching of the Path to the End of Sufferings.

In explaining our fearless minds, we always refer to the expression “Four fearlessnesses of a Bodhisattva.” First, Bodhisattva-fearlessness arises from powers of memory and ability to preach without fear. In fact, a Bodhisattva has nothing to fear in preaching the Law to anybody if he learns all the teachings he has learned and he does not forget them. This seems simple, but it is not so easy to put into practice. Whenever a person receives the teaching he listens to it with his whole heart and whenever he has questions about it he does not hesitate to ask the preacher until he has understood it to his satisfaction. Moreover, he endeavors to remember the teaching by striving to cultivate (or to practice) that teaching in his daily life at all time. Second, Bodhisattva-fearlessness arises from powers of moral diagnosis and application of the remedy. A Bodhisattva has nothing to fear in preaching the Law once he throroughly knows the capacities, inclinations, natures and minds of all living beings. This means that just as a physician can make a prescription according to the nature and stage of any disease, a Bodhisattva can preach the Law with no uneasiness in accordance with the differences in capacity, inclination, nature and mind of each person. A person who is worthy to be called a Bodhisattva not only remembers the teaching well but also fosters the ability to preach it freely by using tactful means. Third, Bodhisattva-fearlessness arises from powers of ratiocination. A Bodhisattva has no fear of preaching the Law in good and sufficient questions and answers. If it were sufficient just to speak the Law on the spur of the moment, one could prepare for it with hastily acquired and undigested knowledge. Anyone who has a general knowledge of the Law can do so. A true preacher, however, must have enough power to answer clearly any question on his preaching and to argue logically against opposing opinions. His answers and arguments must not be deceptive or farfetched but must be in accord with the Buddha’s teachings. Fourth, Bodhisattva-fearlessness arises from powers of solving doubts. A Bodhisattva has no fear of preaching the Law through sufficiently resolving doubts. Many questions arise regarding the interpretation of the Buddha’s teachings because they are so profound, vast and boundless, while everybody has a different interpretation of matters, thus there is a saying: “As many preachers as there are interpretations of the Law.” So sure a person must be very clear-headed and decisive in his interpretation of the Law, but above all he must surpass others in virtue and must have the utmost compassion, for only a person who has reached the mental stage of directly entering into the great compassion of the Buddha can make decisions that conform to the Buddha’s intention in elucidating the delicate nuances of doubts.

430. Five Fears

A Bodhisattva at the stage of Joy (five fears of beginners in the Bodhisattva way) has conquered all fears including the following five fears. First, fear of not having enough to live on to continue to cultivate, or giving away all lest they should have no means. Second, fear of bad reputation, or fear of sacrificing their reputation. Third, fear of death or sacrificing themselves through dread of dying. Fourth, fear of falling into the Evil Realms. Fifth, fear of intimidation of groups, or fear of addressing an assembly, especially of men of position.

431. Dharma Master

An honorific title for a monk of maturity and high standing. Dharma master is a title of respect used to address a Buddhist Bhiksu (monk) or Bhiksuni (nun). It implies that the person so addressed has mastered the Dharma and is qualified to teach it. A Dharma Master is a Buddhist teacher, a Master of the Law (Teacher of the Law). The teachings that the Buddha taught were not for the sake of displaying knowledge to others, but to help them. Therefore, a real master is the one who is able to preach definitive dharmas which are not damaged by reasoning. The Buddha taught in the Miscellaneous Agama: “Monks and scholars! You should accept my words not out of respect, but on analyzing it.” Thus, sincere Buddhists should not determine that a master is a reliable source of refuge by the fact that his body was adorned with good marks, or with his good voice, but because his preaching for the achievement of higher status and definite goodness are reliable. Dharmakirti taught: “A master must be one who is skilled in which behavior is to be adopted and which discarded. One should not accept a master because that person performs miracles, has the supernatural power, or psychic power to see things in the distance, or is able to create certain physical emanations. Whether one can see far in the distance or not, does not matter. If it were sufficient to be able to see things at a distance, then one should go for refuge to a vulture. So, what matters here is whether one knows the techniques for achieving happiness.”

It should be noted that “teachers of the Law” in Buddhism are not limited to monks and nuns, but include any persons who have the ability and devote themselves to spreading the teachings of the Buddha, whether monks, nuns, lay devotees, either men or women. In the process of cultivation, if we believe and discern the teaching after hearing it, and if we raise the mind of joyful acceptance of it, we would keep it firmly, then, reading and reciting the sutra, to inscribe it on our memory. As a personal discipline, this practice is done to establish the foundation of our faith. When our faith reaches a high level, we cannot help transmitting the teaching to others. As a result, we expound the sutra or teaching and copy it in different forms, such as video tapes, and DVD, etc. Generally speaking, there are five kinds of masters or teachers: teachers of the sutras, teachers of the Vinaya, teachers of the sastras, teachers of the Abhidharma, and teachers of the Zen or meditation. However, there are also five kinds of heterodox masters or five improper ways of gaining a livelihood for a monk (five kinds of deviant livelihood). First, changing his appearance theatrically, or displaying an unusual appearance to cheat people. Second, advertise his own power or virtue, or using low voice in order to appear awesome. Third, fortune-telling, or performing divination and fortune telling. Fourth, hectoring and bullying. Fifth, praising the generosity of another to induce the hearer to bestow presents.

According to the Mahayana Buddhist tradition, there are five kinds of Dharma master. The first kind of Dharma master is receiving and keeping master. Receiving indicates believing deeply in the teachings of the Buddha, and keeping means to adhere firmly to that belief. The second kind of Dharma master is reading master. Reading means actually reading the sutras, this practice includes reading the sutras aloud, or reading them silently, or listen intently to others’ reading of them. The third kind of Dharma master is reciting master. Reciting means to recite the sutras from memory. This practice includes the repetition of words of the sutras that we have learned by heart and the mental repetition of their meaning. To be able to do this, the teaching becomes deeply rooted in our mind through repeated recitation from memory. The fourth kind of Dharma master is expounding master. Expounding means to explain the meaning of the sutras to others. This is both an indispensable practice for spreading the teachings of the Buddha and also a practice for our own benefit. It is difficult for us to preach the teaching to others, and for this reason we must study the sutras deeply and do this over and over again. While preaching the teaching to others, it is extremely difficult if we lack our own faith and discernment of the teaching. The fifth kind of Dharma master is copying master, a master who copies the sutra by hand. This practice is significant in two ways. One is its practice for propagating the teaching and the other is its practice for deepening our own faith and discernment. Before the art of printing was invented, copying sutras by hand was necessary in order to spread them. In modern times, we make use of printing and other high techniques in spreading the teaching, the duties of copying masters also include spreading the teachings of the Buddha by making best use of printing, movies, video tapes, DVD, etc.

There are four things a Dharma-Master must concern. First, a Dharma-Master must be concerned about his own behavior. Second, a Dharma-Master must be concerned about his choice of words when he approach and teach people. Third, a Dharma-Master must be concerned about his motive and the end he wishes to accomplish. Fourth, a Dharma-Master must be concerned about the great compassion. According to Buddhist traditions, there are five virtues of the teacher of the discipline. First, ability to obey to the rules. Second, ten years as a monk (some sects require 20 years or more). Third, ability to explain the vinaya. Fourth, ability to understand and prctice meditation thoroughly. Fifth, ability to explain the Abhidharma. The Buddha also taught: “To be a trainer of elephants, one must have five qualifications. To follow the Buddha’s Noble Path to Enlightenment, one must have the same five good qualities: good health, self-confidence, diligence, sincerity of purpose, and wisdom.

According to the Mahaparinirvana Sutra in the Digha Nikaya, volume 16, the Buddha compassionately reminded Ananda: “It is through not understanding the Four Noble Truths, o Bhiksus, that we have had to wander so long in this weary path of rebirth, both you and I!” On his last days, the Buddha always reminded his disciples to be mindful and self-possessed in learning the Three-fold training “Such is right conduct, such is concentration, and such is wisdom.” In His last instructions to the Order, the Buddha told Ananda: “The Tathagata does not think that he should lead the Order or the Order is dependent on Him. Therefore, Ananda, be lamps to yourselves. Be a refuge to yourselves. Go to no external refuge. Hold fast to the Dharma as a lamp. Hold fast to the Dharma as a refuge. And how, O Ananda, is a Bhiksu to be a lamp to himself, a refuge to himself, going to no external refuge, holding fast to the Dharma as a lamp? Herein, a Bhiksu lives diligent, mindful, and self-possessed, overcoming desire and grief in the world, reflecting on the body, feeling, and mind and mental objects.” In Kusinagara, the Buddha told his last disciple, Subhadda: “O Subhadda, in whatever doctrine, the Noble Eightfold Path is not found, neither is there found the first Samana, nor the second, nor the third, nor the fourth. Now in this doctrine and discipline, O Subhadda, there is the Noble Eightfold Path, and in it too, are found the first, the second, the third and the fourth Samanas. The other teachers’ schools are empty of Samanas. If, O Subhadda, the disciples live rightly, the world would not be void with Arahants. Void of true Saints are the system of other teachers. But in this one, may the Bhiksus live the perfect life, so that the world would not be without saints.” Then the Buddha turned to everyone and said his final exhortation: “Behold now, O Bhiksus, I exhort you! Subject to change are all component things! Strive on with diligence!”

432. Spiritual Teacher

Spiritual teacher means spiritual instructor, master, or preceptor, one who knows or teaches the acara or rules of good conduct. A Master or Teacher of the dharma. One of the two kinds of spiritual masters (known in Buddhism) who not only has mastered the dharmas also has realized the truths they contain. Master of a new or junior monk. Any monks or nuns must have an Acarya. This master is extremely important in our cultivation process for a gentle person can easily become influenced by a duious master and to follow a less moral path. Acarya is a spiritual teacher for our cultivation life. It is crucial that the person we learn from be qualified and deeply learned in the dharmas. Before choosing a master, we should know that that master possesses excelent virtues (correct conduct) and spiritual knowledge so he is able to teach others. A fully qualified spiritual master should be able to explain what is to be adopted and discarded. In Buddhism, it’s not sufficient just to have faith. Sincere Buddhists must cultivate and practice with a good master to achieve better states. Therefore, the cultivation of any Buddhist should not soly rely on the basis of a blind faith. Even though in all practices, Buddhists should have faith, but not a blind faith that leads you to perverted views.

There are five categories of acarya. First, one who has charged of novices. Second, a teacher of the discipline. Third, a teacher of duties. Fourth, a teacher of the scriptures. Fifth, a master of the community (though in a very short period of time). “Ajahn” is a Thai term for “acarya” in Sanskrit, used to refer to a Buddhist meditation master. One who knows or teaches the acara or rules of good conduct, or master or teacher of the dharma. One of the two kinds of spiritual masters (known in Buddhism) who not only has mastered the dharmas also has realized the truths they contain. However, in lay worldly society it can also be used for a senior school-teacher or college instructor. “Ajari” ia a Japanese term, a translation of the Sanskrit term “Acharya”, title of a Buddhist master. In Japanese Buddhism, “Ajari” is used especially for an outstanding monk of the T’ien-T’ai or Shingon schools. However, today this term is used as a polite title for any monk, much as the term “Lama” is often loosely used today for any Tibetan monk. Besides, there are other kinds of masters such as guru, great master, and master with perfect abilities, and so on. “Guru” is a Sanskrit term for a religious teacher. The main role of the guru in Buddhism is to instruct students on the doctrines and practices that constitute the Buddhist path to awakening. For this reason, it is desirable that the guru be one who has attained a high level of realization. Great master (guide) means great teacher or leader, the Buddha or a Bodhisattva. This is the title of the Buddha or Great Bodhisattvas. This is also a Buddhist title which is usually conferred posthumously (after the master died). A Sanskrit term for “Master with perfect abilities.” Perfect abilities over the powers of the body and of nature. To attain spiritual powers, of two kinds, the lower and merely psychic, and the higher, the fruits of long periods of spiritual training. Tantric masters who are particularly important in Vajrayana traditions, renowned for the magical abilities they develop through their meditative practice. Usually, they’re not monks who live in the monasteries, and they were depicted with long hair, wearing strange ornaments, and living unconventional lives. The tradition began some time around the eighth century, and it continues to be influential today in Himalayan Buddhism.

433. Skillful Knowledge

The wisdom or knowledge of using skillful means for saving others. The idea of “skillful means” is an important idea in Mahayana Buddhism and inseparable from that of a great compassionate heart moving the whole being of Buddhahood. It is not enough for the Bodhisattva to have the supreme wisdom (wisdom of the Buddha) or Aryajnana, or Prajna fully awakened, for he must also be supplied with skillful wisdom (upayajnana) whereby he is enabled to put the whole salvation machinery in practice according to the needs of beings. According to the Flower Adornment Sutra, Chapters 36 and 38, there are ten kinds of skillful analytic knowledge of Great Enlightening Beings. Great Enlightening Beings utilize skillful analytic knowledge penetrating all abodes of sentient beings, penetrating the consequences of all actions of all sentient beings, penetrating the faculties of all sentient beings, penetrating all lands, penetrating the mental activities of all sentient beings, penetrating the practices of all Buddhist disciples, pentrating the practices of all Individual Illuminates, penetrating the practices of all Enlightening Beings, penetrating the practices of mundane things, penetrating all principles and attributes of Buddhahood. Enlightening Beings who abide by these can attain supreme knowledge of Buddhas that skillfully distinguishes all things.

According to the Flower Adornment Sutra, Chapter 36, there are ten kinds of technical knowledge of the Buddha teachings. Once Great Enlightening Beings abide in the ten kinds of sublime mind, they acquire ten kinds of technical knowledge of the Buddha teachings. First, technical knowledge of comprehending the most profound Buddha teaching. Second, technical knowledge of the production of far-reaching Buddha-teachings. Third, technical knowledge of exposition of all kinds of Buddha teachings. Fourth, technical knowledge of realizing the Buddha teaching of equality. Fifth, technical knowledge of understanding the Buddha teaching of differentiation. Sixth, technical knowledge of penetration of the Buddha teaching of adornment. Seventh, technical knowledge of penetrating the Buddha teachings by one means. Eighth, technical knowledge of penetrating the Buddha teachings by innumerable means. Ninth, technical knowledge of nodifference of the boundless Buddha teachings. Tenth, technical knowledge of nonregression in the Buddha teachings by one’s own mind and one’ own power.

According to the Flower Adornment Sutra, Chapter 38, there are ten kinds of skillful analytic knowledge of Great Enlightening Beings. Enlightening Beings who abide by these can attain supreme knowledge of Buddhas that skillfully distinguishes all things. First, skillful analytic knowledge penetrating all lands. Second, skillful analytic knowledge penetrating all abodes of sentient beings. Third, skillful analytic knowledge penetrating the mental activities of all sentient beings. Fourth, skillful analytic knowledge penetrating the faculties of all sentient beings. Fifth, skillful analytic knowledge penetrating the consequences of all actions of all sentient beings. Sixth, skillful analytic knowledge penetrating the practices of all Buddhist disciples. Seventh, skillful analytic knowledge pentrating the practices of all Individual Illuminates. Eighth, skillful analytic knowledge penetrating the practices of all Enlightening Beings. Ninth, skillful analytic knowledge penetrating the practices of mundane things. Tenth, skillful analytic knowledge penetrating all principles and attributes of Buddhahood.

434. Ten Grades of Bodhisattva Faith

In the Surangama Sutra, book Eight, the Buddha reminded Ananda about the ten grades of Bodhisattva faith. First, the mind that resides in faith and faith which destroys illusions. With the mind centered in the middle, they enter the flow where where wonderful perfection reveals itself. From the truth of that wonderful perfection there repeatedly arise wonders of truth. They always dwell in the wonder of faith, until all false thinking is completely eliminated and the middle way is totally true. This is called the mind that resides in faith. The second Bodhisattva’s faith is the rememberance, the unforgetfulness or the mind that resides in mindfulness. When true faith is clearly understood, then perfect penetration is total, and the three aspects of skandhas, places, and realms are no longer obstructions. Then all their habits throughout innumerable kalpas of past and future, during which they abandon bodies and receive bodies, appear to them now in the present moment. These good people can remember everything and forget nothing. This is called “The mind that resides in mindfulness.” The third Bodhisattva’s faith is the zealous progress or the mind that resides in vigor. When the wonderful perfection is completely true, that essential truth brings about a transformation. They go beyond the beginningless habits to reach the one essential brightness. Relying solely on this essential brightness, they progress toward true purity. This is called the mind of vigor. The fourth Bodhisattva’s faith is the wisdom or the mind resides in wisdom. The essence of the mind reveals itself as total wisdom; this is called the mind that resides in wisdom. The fifth Bodhisattva’s faith is the settled firmness on concentration or the mind that resides in samadhi. As the wisdom and brightness are held steadfast, a profound stillness pervades. The stage at which the majesty of this stillness becomes constant and solid. This is called the mind that resides in samadhi. The sixth Bodhisattva’s faith is the non-retrogression or the mind that resides in irreversibility. The light of samadhi emits brightness. When the essence of the brightness enters deeply within, they only advance and never retreat. This is called the mind of irreversibility. The seventh Bodhisattva’s faith is the protection of the Truth or or the mind that resides in protecting the Dharma. When the progress of their minds is secure, and they hold their minds and protect them without loss, they connect with the life-breath of the Thus Come Ones of the ten directions. This is called the mind that protects the Dharma. The eighth Bodhisattva’s faith is the reflexive powers or the mind that resides in Making Transferences. Protecting their light of enlightenment, they can use this wonderful force to return to the Buddha’s light of compassion and come back to stand firm with the Buddha. It is like two mirrors that are set facing one another, so that between them the exquisite images interreflect and enter into one another layer upon layer. This is called the mind of transference. The ninth Bodhisattva’s faith is the nirvana mind in effortlessness or the mind that resides in precepts. With this secret interplay of light, they obtain the Buddha’s enternal solidity and unsurpassed wonderful purity. Dwelling in the unconditioned, they know no loss or dissipation. This is called the mind that resides in precepts. The tenth Bodhisattva’s faith is the action at will in anything in anywhere or the mind that resides in vows. Abiding in the precepts with self-mastery, they can roam throughout the ten directions, going anywhere they wish. This is called the mind that resides in vows.

435. Ten Necessary Practices of a Bodhisattva

In the Surangama Sutra, the Buddha reminded Ananda about the ten necessary activities, or practices of a bodhisattva. The first practice of a Bodhisattva is the conduct of happiness. The practice of joyful service, or giving joy. The Buddha told Ananda: “Ananda! After these good men have become sons of the Buddha, they are replete with the limitlessly many wonderful virtues of the Thus Come Ones, and they comply and accord with beings throughout the ten directions. This is called the conduct of happiness.” The second practice of a Bodhisattva is the conduct of benefitting. The practice of beneficial service, or beneficial practice. The Buddha told Ananda: “Being well able to accommodate all living beings is called the conduct of benefitting.” The third practice of a Bodhisattva is the conduct of non-opposition. The practice of never resenting, or non-opposition. The Buddha told Ananda: “Enlightening oneself and enlightening others without putting forth any resistence is called the conduct of non-opposition.” The fourth practice of a Bodhisattva is the conduct of endlessness. The practice of indomitability, or without limit in helping others. The Buddha told Ananda: “To undergobirth in various forms continuously to the bounds of the future, equally throughout the three periods of time and pervading the ten directions is called the conduct of endlessness.” The fifth practice of a Bodhisattva is the conduct of freedom from deluded confusion. The practice of nonconfusion. The Buddha told Ananda: “When everything is equally in accord, one never makes mistakes among the various dharma doors. This is called the conduct of freedom from deluded confusion.” The sixth practice of a Bodhisattva is the conduct of wholesome manifestation. The practice of good manifestation, or appearing in any form at will to save sentient beings. The Buddha told Ananda: “Then within what is identical, myriad differences appear; the characteristics of every difference are seen, one and all, in identity. This is called the conduct of wholesome manifestation.” The seventh practice of a Bodhisattva is the conduct of non-attachment. The practice of nonattachment, or unimpeded practice. The Buddha told Ananda: “This continues until it includes all the dust motes that fill up empty space throughout the ten directions. In each and every mote of dust there appear the worlds of the ten directions. And yet the appearance of worlds do not interfere with one another. This is called the conduct of non-attachment.” The eighth practice of a Bodhisattva is the conduct of veneration. The practice of exalting the paramitas amongst all beings, or the practice of that which is difficult to attain. The Buddha told Ananda: “Everything that appears before one is the foremost paramita. This is called the conduct of veneration.” The ninth practice of a Bodhisattva is the conduct of wholesome Dharma. The practice of good teaching, or perfecting the Buddha-law by complete virtue. The Buddha told Ananda: “With such perfect fusion, one can model oneself after all the Buddhas of the ten directions. This is called the conduct of wholesome dharma.” The tenth practice of a Bodhisattva is the conduct of true actuality. The practice of truth, or manifest in all things the pure, final and true reality. The Buddha told Ananda: “To then be pure and without outflows in each and every way is the primary truth, which is unconditioned, the essence of the nature. This is called the conduct of true actuality.”

436. Ten Transferences

In the Surangama Sutra, book Eight, the Buddha reminded Ananda about the ten transferences. The first transference is the transference apart from appearances. When these good persons replete with spiritual penetrations, have done the Buddhas’ work, are totally pure and absolutely true, and remain distant from obstacles and calamities, then they take living beings across while casting aside the appearance of taking them across. They transform the unconditioned mind and go toward the path of nirvana. This is called the transference of saving and protecting living beings, while apart from the appearance of living beings. The second transference is the transference of indestructibility. To destroy what should be destroyed and to remain what should be behind is called the transference of indestructibility. The third transference is the transference of sameness with all Buddhas. Fundamental enlightenment is profound indeed, an enlightenment equal to the Buddhas’s enlightenment. The fourth transference is the transference of reaching all places. When absolute truth is discovered, one’s level is the same as the level of all Buddhas. The fifth transference is the transference of the treasury of inexhaustible merit and virtue. Worlds and Thus Come Ones include one another without any obstruction. The sixth transference is the transference of the identity of all good roots. Since they are identical with the Buddha-ground, they create causes which are pure at each and every level. Brilliance emanates from them as they rely on these causes, and they go straight down the path to Nirvana. The seventh transference is the transference of contemplating all living beings equally. When the true roots are set down, then all living beings in the ten directions are my own nature. Not a single being is lost, as this nature is successfully perfected. The eighth transference is the transference of the appearance of True Suchness. All dharmas are themselves apart from all appearances, and yet there is no attachment either to their existence or to separation from them. The ninth transference is the transference of liberation. That which is thus is truly obtained, and thee is no obstruction throughout the ten directions. The tenth transference is the transference of limitlessness of the Dhama Realm. When the virtue of the nature is perfectly accomplished, the boundaries of the dharma realm are destroyed.

According to the Flower Adornment Sutra, chapter 25, there are ten kinds of dedication expounded by the Buddhas of past, present and future. First, dedication to saving all sentient beings without any mental image of sentient beings. Second, indestructible dedication. Third, dedication equal to all Buddhas. Fourth, dedication reaching all places. Fifth, dedication inexhaustible treasuries of virtue. Sixth, dedication causing all roots of goodness to endure. Seventh, dedication equally adapting to all sentient beings. Eighth, dedication with the character of true Thusness. Ninth, unattached, unbound, liberated dedication. Tenth, boundless dedication equal to the cosmos.

According to the Adornment Sutra, chapter 38, there are ten kinds dedication of roots of goodness. Enlightening beings who abide by these can attain supreme dedication of roots of goodness. First, Enlightening Beings dedicate their roots of goodness to be the same as the enlightened guides in terms of vows; they dedicate their roots of goodness to develop in this way and none other. Second, in terms of mind. Third, in terms of action. Fourth, in terms of faculties. Fifth, in terms of impartiality. Sixth, in terms of mindfulness. Seventh, in terms of purity. Eighth, in terms of state. Ninth, in terms of fulfillment. Tenth, in terms of incorruptibility.

437. Ten Stages of Development of a Bodhisattva into a Buddha

Generally speaking, the “ten stages” of the development of a bodhisattva into a Buddha include Dry or unfertilized stage of wisdom (Unfertilized by Buddha-truth or Worldly wisdom), the embryo-stage of the nature of Buddha-truth, the stage of patient endurances, the stage of freedom from wrong views, the stage of freedom from the first six of nine delusions in practice, the stage of freedom from the remaining worldly desires, the stage of complete discrimination in regard to wrong views and thoughts (the stage of an arhat), Pratyekabuddhahood, Bodhisattvahood, and Buddhahood. According to the Flower Adornment Sutra (Avatamsaka Sutra), there are ten stages or characteristics of a Buddha. The ten stages of a Mahayana Bodhisattva development. The Ten Stages of the Bodhisattva, originally found in the Dasa-bhumi Sutra of the Avatamsaka School, are simply namesakes for ordinary people who have no experience in the Path of No Learning (asaiksa-marga). These Mahayanistic Stages are said to have been profounded in order to distinguish the position of the Bodhisattva from those of the Hinayanistic sravaka and pratyeka-buddha. The first stage is the land of joy, or ground of happiness or delight (Paramudita). The first stage of Joy (or utmost joy) at having overcome the former difficulties, realizing a partial aspect of the truth, and now entering on the path to Buddhahood and enlightenment. In this stage, the Bodhisattva attains the holy nature for the first time and reaches the highest pleasure, having been removed from all errors of Life-View (darsana-marga) and having fully realized the twofold sunyata: pudgala and dharma. In this stage, a Bodhisattva feels delight because he is able to pass from the narrow ideal of personal Nirvana to the higher ideal of emancipation all sentient beings from the suffering of ignorance. In the Surangama Sutra, book Eight, the Buddha told Ananda: “Ananda, these good men have successfullypenetrated through to great Bodhi. Their enlightenment is entirely like the Thus Come One’s. They have fathomed the state of Buddhahood. This is called the ground of happiness.” The second stage is the land of purity, or ground of leaving filth, or land of freedom from defilement (Vimala). Negatively speaking, Vimala means ‘freedom from defilement;’ positively speaking, Vimala means ‘purity of heart.’ This is the stage of purity, perfect of discipline, and freedom from all possible defilement through practices of dhyana and samadhi. The stage of purity in which a bodhisattva overcomes all passions and impurity. In this stage, the Bodhisattva reaches the perfection of discipline (sila) and becomes utterly taintless with regard to morality. In the Surangama Sutra, book Eight, the Buddha told Anana: “The differences enter into identity; the identity is destroyed. This is called the ground of leaving filth.” The third stage is the land of radiance, or ground of emitting light (Prabhakari). The stage of further enlightenment where Bodhisattva’s insight penetrates into the impermanence of all things, or where he gains insight into impermanence (anitya) of existence and develops the virtue of patience (kshanti) in bearing difficulties and in actively helping all sentient beings. In this stage of the emission of light, after having attained the deepest introspective insight, the Bodhisattva radiates the light of wisdom, gets the pefection of forbearance (ksanti) and becomes free from the errors of Life-Culture (bhavana-marga). According to the Surangama Sutra, book Eight, the Buddha told Ananda: “At the point of ultimate purity, brightness comes forth. This is called the ground of emitting light.” The fourth stage is the blazing land, or the ground of blazing wisdom (Archishmati). Archismati is the stage in which the Bodhisattva practices passionlessness and detachment and burns the twin coverings of defilement and ignorance. This is the stage of glowing or flaming wisdom where Bodhisattva attains the perfection of bravery or effort (virya), thereby increasing the power of insight more and more. He is able to burn away earthly desires as well as remaining false conceptions, develops wisdom and perfects the thirty-seven requisites of enlightenment. In the Surangama Sutra, book Eight, the Buddha told Ananda: “When the brightness becomes ultimate, enlightenment is full. This is called the ground of blazing wisdom.” The fifth stage is the land extremely difficult to conquer, or the ground of invincibility (Sudurjaya). The stage of mastery of utmost or final difficulties, or illusions of darkness, or ignorance. In this stage, the bodhisattva develops the spirit of sameness and absorbs himself in meditation, gets the perfection of meditative concentration, in order to achieve an intuitive grasp of the truth, to understand the four noble truths, to clear away doubt and uncertainty, to know what is proper and what is not. During this stage Bodhisattva continues to work on the perfection of the thirty-seven requisites of enlightenment. In the Surangama Sutra, book Eight, the Buddha told Ananda: “No identity or difference can be attained. This is called the ground of invincibility.” The sixth stage is the land in view of wisdom, or the ground of manifestation (Abhimukhi). In this stage, the Bodhisattva attains the perfection of wisdom or insight (prajna), recognizes that all dharmas are free from characteristics origins, and without distinction between existence and nonexistence. In this stage, the Bodhisattva stands face to face with Reality. He realizes the sameness of all phenomena. Thus, the sign of supreme wisdom begins to appear; owing to the perfection of the virtue of wisdom and comprehension of nothingness, bodhisattva can enter nirvana; however, also retains equanimity as to purity and impurity, so he still vow to come back to the world to save beings. This is the stage of the open way of wisdom above definitions of impurity and purity. According to the Surangama Sutra, book Eight, the Buddha told Ananda: “With unconditioned true suchness, the nature is spotless, and brightness is revealed. This is called the ground of manifestation.” The seventh stage is the far-reaching land, or the ground of travelling far (Duramgama). The stage of proceeding afar, or far-going, which is the position farthest removed the selfish state of the two Vehicles. He is getting above ideas of self, gaining knowledge and skillful means which enable him to exercise great mercy to all beings by helping them proceed the way to enlightenment. After passing through this stage, the Bodhisattva rises above the states of the Two Vehicles, and it’s impossible to fall back to lower levels. In this stage, the Bodhisattva acquires the knowledge that enable him to adopt ant means for his work of salvation. He has won Nirvana, but without entering it, for he is busily engaged for the emancipation of other sentient beings. In the Surangama Sutra, book Eight, the Buddha told Ananda: “Coming to the farthest limits of true suchness is called the ground of traveling far.” The eighth stage is the immovable land (Acala). The immovable land (the stage of immovability), or the ground of immovability. When the Bodhisattva reaches here, he experiences the anutpattika-dharma-ksanti or the acquiescence in the unoriginatedness of all phenomena. He knows in detail the evolution and involution of the universe. In this stage, he gets rid of discrimination and has a thorough understanding of the nature of existence, realizing why it is like maya, etc., how discrimination starts from our inmate longing to see existence divided into subject and object, and how the mind and what belongs to it are stirred up; he would then practice all that pertains to the life of a good Buddhist, leading to the path of truth all those who have not yet come to it. This is the Bodhisattva’s’nirvana which is not extinction. In this stage, the Bodhisattva completes the perfection of vow (pranidhana) and abiding in the view of “No Characteristic” (alaksana), wanders freely according to any opportunity. In this stage, the Bodhisattva dwells firmly in the truth of the Middle Way; he reaches the stage of attainment of calm unperturbedness where he no longer be disturbed by anything. He gains the ability to transfer his merit to other beings and renounce the accumulation of further karmic treasures. In the Surangama Sutra, book Eight, the Buddha told Ananda: “The single mind of true suchness is called the ground of immovability.” The ninth stage is the land of good thoughts, or the ground of good wisdom (Sadhumati). In this stage, the Bodhisattva acquires comprehensive knowledge, unfathomable by ordinary human intelligence. He knows the desires and thoughts og men and is able to teach them according to their capacities. This is the stage of wisdom of the Bodhisattva is complete (all-penetrating wisdom). In this stage he possesses the finest discriminatory wisdom, six supernatural powers, four certainties, eight liberations, all dharanis. He knows the nature of all dharmas and expound them without problems (without restriction). He also knows when, where and how to save other sentient beings. In this stage, the Bodhisattva preaches everywhere discriminating between those who are to be saved and those who are not. According to the Surangama Sutra, book Eight, the Buddha told Ananda: “Bringing forth the function of true suchness is called the ground of good wisdom. Ananda! All Bodhisattvas at this point and beyond have reached the effortless way in their cultivation. Their merit and virtue are perfected, and so all the previous positions are also called the level of cultivation.” The tenth stage is the land of dharma clouds, or the ground of the Dharma cloud (Dharmamegha). The stage of attaining to the fertilizing powers of the Law-cloud (the Cloud of Teaching). Bodhisattva has realized all understanding and immeasurable virtue. The dharmakaya of the bodhisattva is fully developed. In this stage, the Bodhisattva benefits all sentient beings with the Law just as a cloud sends down rain impartially on all things. His Buddhahood is confirmed by all Buddhas. In this he acquires perfection of contemplation, knows the mystery of existence, and is consecrated as perfect. In fact, this is the stage of the Buddha who is represented by such a Bodhisattva (he attains Buddhahood). In this stage, the Bodhisattva is able to preach the Dharma to all the world equally, just as the rainclouds pour down heavy rains during drought. The with a wonderful cloud of compassionate protection one covers the sea of Nirvana. This is called the ground of the Dharma cloud.”

According to Buddhist traditions, there are ten stages for a hearer (Ten Sravaka stages). First, the stage of initiation as a disciple by taking (receiving) the three refuges in the Buddha, Dharma and Sangha and observing the basic five commandments. Second, the stage of belief or faith-root. Third, the stage of belief in the four noble truths. Fourth, the stage of an ordinary disciple who observe the five basic contemplations. Fifth, the stage of those who pursue the three studies (Listening, Reflecting, Cultivating). Sixth, the stage of seeing the true way. Seventh, the stage of a definite stream-winner and assure nirvana (Srota-apanna). Eighth, the stage of only one more rebirth (Sakrdagamin). Ninth, the stage of no-return (no rebirth). Tenth, the stage of an arhat (Arhatship). Besides, there are ten stages of the pratyekabuddha. First, the stage of perfect asceticism. Second, the stage of mastery of the twelve links of causation. Third, the stage of the four noble truths. Fourth, the stage of deeper knowledge. Fifth, the stage of the eightfold noble path. Sixth, the stage of the three realms. Seventh, the stage of the nirvana. Eighth, the stage of the six supernatural powers. Ninth, the stage of arrival at the intuitive state. Tenth, the stage of mastery of the remaining influences of former habits.

438. Ten Grounds of a Bodhisattva

In the Surangama Sutra, book Eight, the Buddha reminded Ananda about the Ten Grounds or the ten stages (periods) in Bodhisattva-wisdom as follows: “Ananda, the first stage is the purposive stage, or the mind set upon Buddhahood or the mind that dwells of bringing forth the resolve. These good people use honest expedients to bring forth those ten minds of faith. When the essence of these minds becomes dazzling, and the ten functions interconnect, then a single mind is perfectly accomplished. This is called the dwelling of bringing forth the resolve. The second stage is the clear understanding and mental control or the dwelling of the ground of regulation. From within this mind light comes forth like pure crystal, which reveals pure gold inside. Treading upon the previous wonderful mind as a ground is called the dwelling of the ground of regulation. The third stage is the unhampered liberty in every direction or dwelling of cultivation. When the mind-ground connects with wisdom, both become bright and comprehensive. Traversing the ten directions then without obstruction. This is called the dwelling of cultivation. The fourth stage is the acquiring the Tathagata nature or seed or dwelling of noble birth. When their conduct is the same as the Buddhas’ and they take on the demeanor of a Buddha, then, like the intermediate skandha body searching for a father and mother, they penetrate the darkness with a hidden trust and enter the lineage of the Thus Come One. This is called the dwelling of noble birth. The fifth stage is the perfect adaptability and resemblance in self-development and development of others or dwelling with endowment with skill-in-means. Since they ride in the womb of the way and will themselves become enlightened heirs, their human features are in no way deficient. This is called the dwelling of endowment with skill-in-means. The sixth stage is the whole mind becoming Buddha-like or dwelling of the rectification of the mind. With a physical appearance like that of a Buddha and a mind that is the same as well, they are said to be dwelling in the rectification of the mind. The seventh stage is the non-retrogression. Perfect unity and constant progress or dwelling of irreversibility. United in body and mind, they easily grow and mature day by day. In this stage, Bodhisattvas realize serenity of mind and also achieve unimpeded liberation. This is called the dwelling of irreversibility. The eighth stage is the as a Buddha-son now, or the stage of youth in Buddhahood or dwelling of pure youth. With the efficacious appearance of ten bodies, which are simultaneously perfected, they are said to be at the dwelling of a pure youth. The ninth stage is the as prince of the law or dwelling of a Dharma Prince. Completely developed, they leave the womb and become sons of the Buddha. This is called the dwelling of a Dharma Prince. The tenth stage is the Baptism as the summit of attainment of the conception of Buddhahood or or dwelling anointing the crown of the head. Reaching the fullness of adulthood, they are like the chosen prince to whom the great king of a country turns over the affairs of state. When this Kshatriya King’s eldest is ceremoniously anointed on the crown of the head, he has reached what is called the dwelling of anointing the crown of the head.”

439. Ten Kinds of Skill in Means

According to the Flower Adornment Sutra, Chapter 33, there are ten kinds of skill in means of all Buddhas. Fisrt, all Buddhas know all things are beyond idle philosophizing, yet can demonstrate the roots of goodness. The second kind of skill in means, all Buddhas know all things, have no vision, are unknown to each other, have no bondage or release, no reception or assembly, no consummation, and independently ultimately reach the other shore. Meanwhile they know the true reality of all things is unvarying, not different, and they attain freedom, selflessly, without grasping, not destroying ultimate truth, having reached the state of great freedom. They always observe all realms of reality. The third kind of skill in means, all Buddhas are forever aloof from all appearances, their minds do not dwell on anything, yet they know all appearances without confusion or error. While they know all appearances have no intrinsic nature of their own, yet they are able to perceive them all in accord with their essence also manifest the infinite appearances of the various adornments of innumerable physical bodies and pure Buddha-lands, gather lamps of knowledge and wisdom, and destroy the delusions of sentient beings. Phương tiện thiện xảo thứ tư, chư Phật trụ nơi pháp giới, chẳng trụ quá khứ, vị lai hay hiện tại, vì trong tánh như như không có tướng tam thế. Dầu vậy chư Phật vẫn hay diễn thuyết tam thế vô lượng chư Phật xuất hiện thế gian, làm cho người nghe thấy khắp cảnh giới của tất cả chư Phật. The fourth kind of skill in means, all Buddhas abide in the realm of reality; they do not dwell in the past, future or present, because in Thusness as such there are no marks of the three time frames of past, future or present. Yet they can speak about the emergence in the world of innumerable Buddhas of past, future and present, causing those who hear to see the realms of all the Buddhas. The fifth kind of skill in means, all Buddhas, in their physical, verbal, and mental actions, do not create anything, have no coming or going, and no abiding; beyond all categories, they reach the other shore of all things. Yet they are treasuries of all truths, imbued with immeasurable knowledge, comprehending all kinds of mundane and transmundane things, their knowledge and wisdom unhindered, manifesting immeasurable autonomous spiritual powers, edifying the sentient beings of all realms. The sixth kind of skill in means, all Buddhas know that all things cannot be seen, are neither one nor different, are neither finite nor infinite, are not coming or going, all being without inherent nature of their own, yet they do not contravene the phenomena of the world. All Buddhas also see that all-knowers see all things in the midst of nonexistence of own-being or inherent nature; being independent of things, they extensively explain things while always abiding steadily in the real nature of True Thusness. The seventh kind of skill in means, all Buddhas know all times in one time, endowed with pure virtues. They enter the absolute state, yet without any attachment to it. In regard to time frames such as day, month, year, eon, becoming, and decomposition, they neither remain within them nor abandon them. Yet they are able to show day or night, beginning, middle, and end, one day, one week, a fortnight, a month, a year, a century, an eon, many eons, inconceivable eons, inexpressible eons, as far as all the eons throughout the future always turning the wheel of the sublime Teaching for the sake of sentient beings, without interruption, without retreating, without pause. The eighth kind of skill in means, all Buddhas always remain in the realm of reality, develop the infinite fearlessness of the Buddhas as well as their following intellectual powers: countless, measureless, inexhaustible, ceaseless, boundless, unique, endless, and true intellectual powers. Yet they appropriately demonstrate and explain all expressions, and explanation of all principles. Delivering untold millions of discourses using various doctrines adapted to faculties and nature, inclinations and understandings, all ultimately good in the beginning, the middle, and the end. The ninth kind of skill in means, all Buddhas, abiding in the pure realm of reality, know all things originally have no names, there being no name of past, present, or future, no name of sentient beings, no name of inanimate beings, no name of country or land, no name of noncountry, no name of law or nonlaw, no name of virtue or nonvirtue, no name of enlightening being, no name of Buddha, no name of sets, no name of nonsets, no name of birth, no name of extinction, no name of existence, no name of nonexistence, no name of unity, no name of variety. The essential nature of things is inexpressible. All things are without location or position, cannot be explained as assembling or dispersing, as one or as many, no verbalization can reach them, all words fail. Though the Buddhas speak in various ways according to conventional usage, they do not cling to anything as mental objects, do not make anything up, and avoid all false conceptual attachments; in this way they ultimately reach the other shore. The tenth kind of skill in means, all Buddhas know the fundamental nature of all things is null because it has no birth nor manifestation; it is not form nor sensation; it has no name nor categories; it is not conception; it has no action; it is not conditioning; it has no grasping; it is not consciousness; it has no access; it is not sense mediums; it apprehends nothing; it is not sense elements. Yet it does not destroy things because the original nature has no origination, is like space. All phenomena are empty and quiescent; there is no action nor effect, no cultivation, no accomplishment, no production; they are not in sets, yet not out of order, not existent or nonexistent, not born or annihilated, not defiled nor pure, not entering or exiting, not abiding, not transitory, not edifying, not unedifying, not beings, not not beings, not living, not lifeless, not cause, not causeless. While knowing this, the Buddhas know all sentient beings, whether they are rightly stabilized, wrongly stabilized, or not stabilized, and teach them the subtle truth to enable them to reach the other shore, attain the ten powers and the four fearlessnesses, be able to roar the lion’s roar, be imbued with universal knowledge, and abide in the realm of Buddhahood.

440. Repentance on the Three Karmas

From infinite eons, because we have been drowning deeply in the concept of “Self,” ignorance has ruled and governed us. Thus, our body, speech, and mind have created infinite karmas and even great transgressions, such as being ungrateful and disloyal to our fathers, mothers, the Triple Jewels, etc, were not spared. Now that we are awakened, it is necessary to feel ashamed and be remorseful by using the same three karmas of body, speech, and mind to repent sincerely. Maitreya Bodhisattva, even as a “One-Birth Maha-Bodhisattva,” six times daily he still performs the repentance ceremony praying to eliminate binding ignorance quickly. As a Maha-Bodhisattva, his ‘binding ignorance’ is infinitesimal, yet He still repents to eliminate them. Sincere Buddhists should develop vow to feel ashamed and be remorseful by using the same three karmas of body, speech, and mind to repent sincerely, to make the Triple Jewels glorious, help and rescue sentient beings, in order to compensate and atone for past transgressions and repay the four-gratefuls including the Triple Jewels, parents, teachers of both life and religion, and all sentient beings.

The first repentance is the repentance of the body karma. Body karma openly confess all transgressions, vow not to kill or prohibiting taking of life, not to steal or prohibiting stealing, not to commit adultery or prohibiting commiting adultery, and pray for them to disappear, and then use that body to practice wholesome actions, such as alms givings, offerings, etc. The Buddha taught: “The body is the origin of all sufferings, is the root of all tortures, punishments and karmic retributions in the three domains.” Because of ignorance and stupidity, sentient beings are only concerned with our bodies and have not the slightest care of other people’s bodies. We are only aware of our own sufferings, but completely oblivious of others’ pains and sufferings. We only know of our hopes for peace and happiness but unaware that others, too, have hope for peace and happiness. Moreover, because of ignorance and stupidity, we give rise to the mind of self and other, which gives rise to the perception of friends and strangers. Gradually over time, this perception sometimes develops into feuds and hatred among people, who become enemies for countless aeons (life after life, one reincarnation after reincarnation). There are three kinds of body karma: killing, stealing, and sexual misconducts. To repent the body karma, we should bow and prostrate our body to the Triple Jewels, and realize that our body is inherently impermanent, filled with sicknesses, constantly changing, and transforming. Thus, in the end, we cannot control and command it. We should never be so obssessed and overly concerned with our body and let it causes so many evil deeds.

The second repentance is the repentance of the speech karma. Speech karma openly confess all transgressions, vow not to lie, not to exaggerate, not to abuse (curse), not to have ambiguous talk, not to insult, not to exaggerate, not to speak with a double-tongue. and pray for them to disappear, and then use that speech to practice Buddha Recitation, chant sutras, speak wholesomely, etc. The Buddha taught: “The mouth is the gate and door to all hateful retaliations.” The karmic retribution for speech-karma is the greatest. Speech-karma gives rise to four great karmic offenses: lying, insulting, gossiping, and speaking with a double-tongue. Because of these four unwholesome speeches, sentient beings accumulate infinite and endless offenses ranging from speaking artificially, sweetly, manipulatively to speaking untruthfully, words and actions contradicting one another, etc. Once the mind of hatred arises, not mention strangers, even one’s parents, religious masters, etc., there is not an insult one will not speak. No malicious words will be spared, whether saying hateful words with intention of causing separation between two people, saying something happened when it didn’t or when it didn’t happened saying it did; thus speaking irresponsibly and chaotically without the slightest consideration of what is being said. Sincere Buddhists should always repent the body-karma by using the “mouth of transgressions” of the past to change it into praises and glorification of the virtuous practices of the Buddhas. Use that speech often to speak of kindness, encouraging others to cultivate the Way and change for the better, i.e. sitting meditation, Buddha-Recitation, or chanting sutras, etc. Thereafter, for the remainder of this life, vow not to use one mouth and tongue to speak vulgarly, disrespectfully, and before the Triple Jewels, sincerely confess and willingly admit to all offenses without concealment. Thus, use the same mouth and tongue which has created countless offenses in the past to give birth to infinite merits, virtues, and wholesome karma at the present.

The third repentance is the repentance of the mind-karma. Mind Karma must be genuine, remorseful, vow not to be covetous, not to be malicious, not to be unbelief, not to be greedy, not to be hatred, not to be ignorant, vowing not to revert back to the old ways. Sincere Buddhists should always remember that the mind consciousness is the reason to give rise to infinite offenses of the other five consciousnesses, from Sight, Hearing, Scent, Taste, and Touch Consciousnesses. The mind consciousness is similar to an order passed down from the King to his magistrates and chancellors. Eyes take great pleasure in looking and observing unwholesome things, ears take great pleasure in listening to melodious sounds, nose takes great pleasure in smelling aromas and fragrance, tongue takes great pleasure in speaking vulgarly and irresponsibly as well as finding joy in tasting the various delicacies, foods, and wines, etc; body takes great pleasure in feeling various sensations of warmth, coolness, softness, velvet clothing. Karmic offenses arise from these five consciousness come from their master, the Mind; the mind consciousness is solely responsible for all their actions. In the end, this will result in continual drowning in the three evil paths, enduring infinite pains and sufferings in hells, hungry ghosts, and animals. In the Dharmapada, the Buddha taught: “Guard one’s mind much like guarding a castle; protect the mind similar to protecting the eye ball. Mind is an enemy capable of destroying and eliminating all of the virtues and merits one has worked so hard to accumulate during one’s existence, or sometimes many lifetimes. To repent the mind-karma, sincere Buddhists should think that the three karmas of Greed, Hatred, and Ignorance of the mind are the roots and foundations of infinite karmic transgressions. The mind-karma is the web of ignorance which masks our wisdom and is the affliction and worry that cover our true nature. It should be feared and needs be avoided. Sincere Buddhists should use their heart and mind to sincerely confess and repent, be remorseful, and vow never again to commit such offenses.

The Sorrowless Flowers

Chapter 421 – 440

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