Chapter 481 – 500

THE SORROWLESS FLOWERS
Thiện Phúc

VOLUME III

481. Break the False and Make Manifest the Right
482. Different Categories of Repentance
483. Repentance of the Three Major Classes
484. Ten Profound Theories
485. Kusala Dharmas
486. Akusala Dharmas
487. Vinaya in Buddhism
488. Precepts and the Three Studies in Buddhism
489. Precepts that Lead to the Cutting off of Affairs
490. Keeping Precepts
491. Breaking Precepts
492. Wise Man
493. Formlessness
494. Repentance That Has No Marks
495. The Triple Refuge That Has No Mark
496. Marks and Nature
497. Prajna
498. Nature
499. Ten Types of Characteristics of Manifestation of a Buddha
500. Indestructible Dedication

481. Break the False and Make Manifest the Right

Buddhas and Bodhisattvas save all sentient beings by “Breaking (disproving) the false and making manifest the right.” According to the Madhyamika School, the doctrine of the school has three main aspects, the first aspect is the “refutation itself of a wrong view, at the same time, the elucidation of a right view.” Refutation is necessary to save all sentient beings who are drowned in the sea of attachment while elucidation is also important in order to propagate the teaching of the Buddha. First, refutation of all wrong views. Refutation means to refute all views based on attachment. Also views such as the ‘self’ or atman, the theory of Brahmanic philosophers. The pluralistic doctrines of the Buddhist Abhidharma schools (Vaibhasika, Kosa, etc) and the dogmatic principles of Mahayana teachers are never passed without a detailed refutation. The Realistic or all exists, and the Nihilistic or nothing exists are equally condemned. Second, elucidation of a right view. According to Prof. Takakusu in The Essentials of Buddhist Philosophy, the Madhyamika School strongly believed that the truth can be attained only by negation or refutation of wrong views within and without Buddhism, and of errors of both the Great and Small Vehicles. When retaining wrong views or error, one will be blind to reason. How can a blind man get a right view without which the two extremes can never be avoided? The end of verbal refutation is the dawn of the Middle Path. Refutation and refutation only, can lead to the ultimate truth. The Middle Path, which is devoid of name and character is really the way of elucidation of a right view.

482. Different Categories of Repentance

There are two Modes of Repentance. Buddhists should not commit offenses. On the contrary, we should create more merit and virtue to offset the offenses that we committed before. However, if we commit offenses, we should repent, for once repented, great offenses will be eradicated. There are two kinds of repentance. First, unintentional offenses. What should devout Buddhists repent? We should tell all of our offenses in front of the fourfold assembly and vow not to repeat those offenses again. To be able to do this, Buddhas and Bodhisattvas will support and help us eradicate our karmas, for our offenses from before were all committed unintentionally. Second, intentional offenses. If we already vowed to repent and we still deliberately commit the same offense again, repentance will not help. Our act will become fixed karma and in the future we will definitely receive the retribution. Devout Buddhists should not think that if we create offenses, we can simply repent to eradicate these offenses, and so keep on creating more offenses while continuously vowing to repent. In the future, the offenses accumulated will be as high as Mount Meru. This way, there is no way we can avoid falling into hells. There are also three modes of repentance. The first mode of repentance is to meditate to prevent wrong thoughts and delusions that hinder the truth. The second mode of repentance is to seek the presence of the Buddha to rid one of sinful thoughts and passions. To hold repentance before the mind until the sign of Buddha’s presence annihilates the sin. The third mode of repentance is to confess one’s breach of the rules before the Buddha and seek remission (in proper form). The five stages in a penitential service in T’ien-T’ai Sect. First, confess of past sins and forbidding them for the future. Second, appeal to the universal Buddhas to keep the law-wheel rolling. Third, rejoicing over the good in self and others. Fourth, offering all one’s goodness to all the living and to the Buddha-way. The fifth mode of repentance is to vow to become a Buddha by doing all good deeds, avoiding all bad deeds, purifying the mind and bestowal of acquired merits or resolve to observe and practice the four universal vows (magnanimous vows). According to the Shingon Sect, there are five stages in a penitential service. Shingon Sect divides the ten great vows of the Universal Good Bodhisattva (Samantabhadra) into five stages of penitential service: submission, worship and respect all Buddhas, praise the Thus Come Ones, make abundanct offerings, and repent misdeeds and mental hindrances or karmic obstacles. There are also seven mental attitudes in penitential meditation or worship. First, shame for not yet being free from mortality. Second, fear of the pains of hells. Third, turning from the evil world. Fourth, desire for renunciation and enlightenment. Fifth, impartiality in love to all. Sixth, gratitude to the Buddha. Seventh, meditation on the unreality of the sin-nature, that sin arises from perversion and that it has no real existence.

483. Repentance of the Three Major Classes

In the Lotus Sutra, the Buddha taught about repentance of the three major classes. First, repentance of Sravakas. Suppose that a Sravaka breaks the threefold refuge, the five precepts, the eight precepts, the precepts of Bhikshus, of Bhikshunis, of Sramaneras, of Sramanerikas, and of Sikshamanas, and their dignified behavior, and also suppose that because of his foolishness, evil, and bad and false mind he infringes many precepts and the rules of dignified behavior. If he desires to rid himself of and destroy these errors, to become a Bhikshu again and to fulfill the laws of monks, he must diligently read the all the Vaipulya sutras (sutras of Great Extent), considering the profound Law of the Void of the first principle, and must bring this wisdom of the Void to his heart; know that in each one of his thoughts such a one will gradually end the defilement of all his longstanding sins without any remainder. This is called one who is perfect in the laws and precepts of monks and fulfills their dignified behavior. Such a one will be deserved to be served by all gods and men.

Second, repentance of an Upasaka. Suppose any Upasaka violates his dignified behavior and does bad things. To do bad things means, namely, to proclaim the error and sins of the Buddha-laws, to discuss evil things perpetrated by the four groups, and not to feel shamed even in committing theft and adultery. If he desires to repent and rid himself of these sins, he must zealously read and recite the Vaipulya sutras and must think of the first principle.

Third, repentance of Kshatriyas, mandarins, and other citizens.Suppose a king, a minister, a Brahman, and other citizens, an elder, a state official, all of these persons seek greedily and untiringly after desires, commit the five deadly sins, slander the the Vaipulya sutras, and perform the ten evil karma. Their recompense for these great evils will cause them to fall into evil paths faster than the breaking of a rainstorm. They will be sure to fall into the Avici hell. If they desire to rid themselves of and destroy these impediments of karmas, they must raise shame and repent all their sins. There are five ways of repentance for these people. First, they want to rid themselves of karmas, they must constantly have the right mind, not slander the Three Treasures nor hinder the monks nor persecute anyone practicing brahma-conduct. They must support, pay homage to, and surely salute the keeper of the Great Vehicle; they must remember the profound doctrine of sutras and the Void of the first principle. Second, they must discharge their filial duty to their fathers and mothers and to respect their teachers and seniors. Third, they must rule their countries with the righteous law and not to oppress their people unjustly. Fourth, they must issue within their states the ordinance of the six day of fasting and to cause their people to abstain from killing wherever their powers reach. Fifth, they must believe deeply the causes and results of things, to have faith in the way of one reality, and to know that the Buddha is never extinct.

484. Ten Profound Theories

In order to elucidate the possibility of the realm of Fact and fact world perfectly harmonized,” the Hua-Yen School set forth the “Ten Profound Theories.” First, the theory of co-relation, in which all things have co-existence and simultaneous rise. All are co-existent not only in relation to space, but also in relation to time. There is no distinction of past, present and future, each of them being inclusive of the other. Distinct as they are and separated as they seem to be in time, all beings are united to make over entity from the universal point of view. Second, the theory of perfect freedom in which all beings “broad and narrow” commune with each other without any obstacle. The power of all beings as to intension and extension is equally limitless. One action, however small, includes all actions. One and all are commutable freely and uninterruptedly. Third, the theory of mutual penetration of dissimilar things. All dissimilar existences have something in common. Many in one, one in many, and all in unity. Fourth, the theory of freedom, i.e., freedom from ultimate disctinctions, in which all elements are mutually identified. It is a universal identification of all beings. Mutual identification is, in fact, self-negation. Identifying oneself with another, one can synthesize with another. Negating oneself and identifying oneself with another constitute synthetical identification. This is a peculiar theory or practice of Mahayana. It is applied to any theory and practice. Two opposed theories or incompatible facts are often identified. Often a happy solution of a question is arrived at by the use of this method. As the result of mutual penetration and mutual identification. We have the concept “One in All, All in One. One behind All, All behind One.” The great and small, the high or low, moving harmoniously together. Even the humblest partaking of the work in peace, no one stands separately or independently alone. It is the world of perfect harmony. Fifth, the theory of complementarity by which the hidden and the manifested will make the whole by mutual supply. If one is inside, the other will be outside, or vice versa. Both complementing each other will complete one entity. Sixth, the theory of construction by mutual penetration of minute and abstruse matters. Generally speaking, the more minute or abstruse a thing is, the more difficult it is to be conceived. Things minute or abstruse beyond a man’s comprehension must also be realizing the theory of one-in-many and many-in-one. Seventh, the theory of inter-reflection, as in the region surrounded by the Indra net (a net decorated with a bright stone on each knot of the mesh), where the jewels reflect brilliance upon each other, according to which the real facts of the world are mutually permeating and reflecting. Eighth, the theory of elucidating the truth by factual illustrations. Truth is manifested in fact and fact is the source of enlightening. Ninth, the theory of “variously completing ten time-periods creating one entity.” Each of past, present and future contains three periods thus making up nine periods which altogether form one period, nine and one, ten periods in all. The ten periods, all distinct yet mutually penetrating, will complete the one-in-all principle. All other theories are concerned chiefly with the mutual penetration in “horizontal plane,” but this theory is concerned with the “vertical connection,” or time, meaning that all beings separated along the nine periods, each complete in itself, are, after all, interconnected in one period, the one period formed by the nine. Tenth, the theory of completion of virtues by which the chief and the retinue work together harmoniously and brightly. If one is the chief, all others will work as his retinue, i.e., according to the one-in-all and all-in-one principle, they really form one complete whole, penetrating one another.

485. Kusala Dharmas

“Kusala” means volitional action that is done in accordance with the Aryan Eightfold Noble Path. So, Kusala is not only in accordance with the right action, but it is also always in accordance with the right view, right understanding, right speech, right livelihood, right energy, right concentration and right samadhi. According to the Dharmapada Sutra, verse 183, the Buddha taught: Not to do evil, to do good, to purify one’s mind, this is the teaching of the Buddhas.” Kusala karmas or good deeds will help a person control a lot of troubles arising from his mind. Inversely, if a person does evil deeds he will receive bad results in this life and the next existence which are suffering. Thus, wholesome deeds clean our mind and give happiness to oneself and others. Kusala means good, right, wholesome. It is contrary to the unwholesome.According to Buddhism, kusala karma means volitional action that is done in accordance with the Aryan Eightfold Noble Path. So, Kusala karma is not only in accordance with the right action, but it is also always in accordance with the right view, right understanding, right speech, right livelihood, right energy, right concentration and right samadhi. According to the Dharmapada Sutra, verse 183, the Buddha taught: Not to do evil, to do good, to purify one’s mind, this is the teaching of the Buddhas.” Kusala karmas or good deeds will help a person control a lot of troubles arising from his mind. Inversely, if a person does evil deeds he will receive bad results in this life and the next existence which are suffering. An honest man, especially one who believes in Buddhist ideas of causality and lives a good life. There are two classes of people in this life, those who are inclined to quarrel and addicted to dispute, and those who are bent to living in harmony and happy in friendliness. The first class can be classified wicked, ignorant and heedless folk. The second class comprised of good, wise and heedful people. The Buddha has made a clear distinction between wickedness and goodness and advises all his disciples not to do evil actions, to perform good ones and to purify their own heart. He know that it is easy to do evil action. To perform meritorious one far more difficult. But His disciples should know how to select in between evil and good, because wicked people will go to hell and undergo untold suffering, while good ones will go to Heaven and enjoy peaceful bliss. Moreover, Good one even from afar shrine like the mountain of snow with their meritorious actions, while bad ones are enveloped in darkness like an arrow shot in the night.”

According to The Connected Discourses of the Buddha, Chapter Ambapali, there are two starting points of wholesome states. First, virtue that is well purified which includes basing upon virtue and establishing upon virtue. Second, view that is straight. According to The Long Discourses of the Buddha, there are three good (wholesome) roots. For Monks and Nuns, there are the wholesome roots of non-greed, non-hatred, and non-delusion (no selfish desire, no ire, no stupidity); the wholesome roots of almsgiving, kindness, and wisdom; and the wholesome roots of good deeds, good words, good thoughts. Three good roots for all moral development: the wholesome root of no lust or selfish desire, the wholesome root of no ire or no hatred, and the wholesome root of no stupidity. For Ordinary People, there are three wholesome roots: the wholesome root of almsgiving; the wholesome root of mercy; and the wholesome root of wisdom. There are also three good upward directions or states of existence. The first path is the wholesome path. This is the highest class of goodness rewarded with the deva life. The second path is the path of human beings. The middle class of goddness with a return to human life. The third path is the path of asuras. The inferior class of goodness with the asura state. According to The Long Discourses of the Buddha, Sangiti Sutra, there are three kinds of wholesome element. First, the wholesome element of renunciation. Second, the wholesome element of non-enmity. Third, the wholesome element of non-cruelty. According to the Long Discourses of the Buddha, there are three kinds of right conduct: right conduct in body, right conduct in speech, and right conduct in thought. Three good deeds (the foundation of all development) include no lust (no selfish desire), no anger, and no stupidity (no ignorance). According to the Abhidharma, there are three doors of wholesome kamma pertaining to the sense-sphere. First, bodily action pertaining to the door of the body: not to kill, not to steal, and not to commit sexual misconduct. Second, verbal action pertaining to the door of speech: not to have false speech, not to slander, not to speak harsh speech, and not to speak frivolous talk. Third, mental action pertaining to the door of the mind: not to have Covetousness, not to have Ill-will, and not to have wrong views. According to The Long Discourses of the Buddha, Sangiti Sutra, there are three kinds of wholesome investigation. First, the wholesome investigation of renunciation. Second, the wholesome investigation of non-enmity. Third, the wholesome investigation of non-cruelty. According to The Long Discourses of the Buddha, Sangiti Sutra, there are three kinds of wholesome perception. First, the wholesome perception of renunciation. Second, the wholesome perception of non-enmity. Third, the wholesome perception of non-cruelty.

According to the Mahayana, there are four good roots, or sources from which spring good fruit or development: Sravakas, Pratyeka-buddhas, Bodhisattvas, and Buddhas. According to the Kosa Sect, there are four good roots, or sources from which spring good fruit or development: the level of heat, the level of the summit, the level of patience, and the level of being first in the world. According to the Surangama Sutra, book Eight, There are four good roots, or sources from which spring good fruit or development. The Buddha reminded Ananda as follows: “Ananda! When these good men have completely purified these forty-one minds, they further accomplish four kinds of wonderfully perfect additional practices.” The first root is the level of heat. When the enlightenment of a Buddha is just about to become a function of his own mind, it is on the verge of emerging but has not yet emerged, and so it can be compared to the point just before wood ignites when it is drilled to produce fire. Therefore, it is called ‘the level of heat.’ The second root is the level of the summit. He continues on with his mind, treading where the Buddhas tread, as if relying and yet not. It is as if he were climbing a lofty mountain, to the point where his body is in space but there remains a slight obstruction beneath him. Therefore it is called ‘the level of the summit.’ The third root is the level of patience. When the mind and the Buddha are two and yet the same, he has well obtained the middle way. He is like someone who endures something when it seems impossible to either hold it in or let it out. Therefore it is called ‘‘he level of patience.’’ The fourth root is the level of being first in the world. When numbers are destroyed, there are no such designations as the middle way or as confusion and enlightenment; this is called the ‘level of being first in the world.’ According to the Long Discourses of the Buddha, Sangiti Sutra, there are eight right factors: Right views, Right thinking, Right speech, Right action, Right livelihood, Right effort, Right mindfulness, and Right concentration.

In the Dharmapada Sutra, the Buddha taught: “As a flower that is colorful and beautiful, but without scent, even so fruitless is the well-spoken words of one who does not practice it (Dharmapada 51). As the flower that is colorful, beautiful, and full of scent, even so fruitful is the well-spoken words of one who practices it (Dharmapada 52). As from a heap of flowers many a garland is made, even so many good deeds should be done by one born to the mortal lot (Dharmapada 53). If a person does a meritorious deed, he should do it habitually, he should find pleasures therein, happiness is the outcome of merit (Dharmapada 118). Even a good person sees evil as long as his good deed has not yet ripened; but when his good deed has ripened, then he sees the good results (Dharmapada 120). Do not disregard small good, saying, “it will not matter to me.” Even by the falling of drop by drop, a water-jar is filled; likewise, the wise man, gathers his merit little by little (Dharmapada 122).” In the Forty-Two Sections Sutra, chapter 14, the Buddha taught: “A Sramana asked the Buddha: “What is goodness? What is the foremost greatness?” The Buddha replied: “To practice the Way and to protect the Truth is goodness. To unite your will with the Way is greatness.”

486. Akusala Dharmas

Unwholesome deeds (anything connected with the unwholesome root or akasula mula) accompanied by greed, hate or delusion and cause undesirable karmic results or future suffering. There are two kinds of causes in the world: good causes and bad causes. If we create good causes, we will reap good results; if we create bad causes, we will surely reap bad results. According to The Path of Purification, unwholesome deeds are both unprofitable action and courses that lead to unhappy destinies. Unwholesome mind creates negative or unwholesome thoughts (anger, hatred, harmful thoughts, wrong views, etc), speech (lying, harsh speech, double-tongued, etc), as well as deeds which are the causes of our sufferings, confusion and misery. Unwholesome or negative mind will destroy our inner peace and tranquility. According to Buddhism, if we create bad causes, we will surely reap bad results. People who create many offenses and commit many transgressions will eventually have to undergo the retribution of being hell-dwellers, hungry-ghosts, and animals, etc. In general, doing good deeds allows us to ascend, while doing evil causes us to descend. In everything we do, we must take the responsibility ourselves; we cannot rely on others. According to The Path of Purification, “Bad Ways” is a term for doing what ought not to be done and not doing what ought to be done, out of desire, hate, delusion, and fear. They are called “bad ways” because they are ways not to be travel by Noble Ones. Incorrect conduct in thought, word or deed, which leads to evil recompense. Unwholesome speech or slanderous or evil-speech which cause afflictions. In the Dharmapada Sutra, the Buddha taught: “Do not speak unwholesome or harsh words to anyone. Those who are spoken to will respond in the same manner. Angry speech nourishes trouble. You will receive blows in exchange for blows (Dharmapada 133). If like a cracked gong, you silence yourself, you already have attained Nirvana. No vindictiveness (quarrels) will be found in you (Dharmapada 134).” Unwholesome views or wrong views mean seeing or understanding in a wrong or wicked and grasping manner. There are five kinds of wrong views: wrong views of the body, one-sided views, wrong views which are inconsistent with the dharma, wrong views caused by attachment to one’s own errouneous understanding, and wrong views or wrong understandings of the precepts.

Unwholesome deeds are bad, wrong, cruel, evil or mischievous acts. Unwholesome or wicked deeds which are against the right. Maliciousness is planning to harm others. It includes thinking how to revenge a wrong done to us, how to hurt others’ feelings or how to embarrass them. From the earliest period, Buddhist thought has argued that immoral actions are the result of ignorance (avidya), which prompts beings to engage in actions (karma) that will have negative consequences for them. Thus evil for Buddhism is a second-order problem, which is eliminated when ignorance is overcome. Thus the definition of sin and evil is pragmatic: evil actions are those that result in suffering and whose consequences are perceived as painful for beings who experience them. Unwholesome or evil karmas of greed, hatred and ignorance, all created by body, mouth and speech. Unwholesome or harmful actions, or conduct in thought, word, or deed (by the body, speech, and mind) to self and others which leads to evil recompense (negative path, bad deeds, or black path). Unwholesome or negative Karma includes: greed, anger, ignorance, pride, doubt, wrong views, killing, stealing, sexual misconduct, and unwholesome thoughts. According to the Sigalaka Sutra, there are four causes of unwholesome or evil actions: unwholesome action springs from attachment, ill-will, ignorance, and fear. According to the Sigalaka Sutra, the Buddha taught: “If the Ariyan disciple does not act out of attachment, ill-will, folly or fear, he will not do evil from any one of the four above mentioned causes.” In the Dharmapada Sutra, the Buddha taught: “As rust sprung from iron eats itself away when arisen, just like ill deeds lead the doer to a miserable state (Dharmapada 240).

There are three kinds of unwholesome paths (the states of woe, realms of woe, evil realms, or evil ways). Also called evil ways or three evil paths, or destinies of hells, hungry ghosts and animals. These are three paths which can be taken as states of mind, i.e., when someone has a vicious thought of killing someone, he is effectively reborn, for that moment, in the hells. Sentient beings in evil realms do not encounter the Buddhadharma, never cultivate goodness, and always harm others. Sometimes the Asura realm is also considered an unwholesome or evil realm because though they have heavenly merits, they lack virtues and have much hatred. There are four fundamental unwholesome passions. These four are regarded as the fundamental evil passions originating from the view that there is really an eternal substance known as ego-soul. First, the belief in the existence of an ego-substance. Second, ignorance about the ego. Third, conceit about the ego. The fourth fundamental unwholesome passion is self-love.

All karmas are controlled by the threefold deed (body, speech, and mind). Three deeds of the body, four deeds of the mouth, and three deeds of the mind. Accoridng to Buddhism, evil phenomena refers to supernatural phenomena which are said to be side effects of Zazen, such as clairvoyance and othe magical abilities, as well as hallucinations. They are considered to be distractions, and so meditators are taught to ignore them as much as possible and to concentrate on meditative practice only. “Akusala” is a Sanskrit term for “bonds of assumptions of bad states.” These are obstructions of body (kayavarana) and of mind (manas-avarana). Some Buddhist exegetes also add the third type, obstructions of speech (vag-avarana). These are said to be caused by influences of past karma, in imitation of past activities, and are the subtle traces that remain after the afflictions (klesa) have been destroyed. An example that is commonly given is of an Arhat, who has eliminated the afflictions, seeing a monkey and jumping up and down while making noises like a monkey, but the subtle traces still remain deep in the conscious.

According to Buddhism, an unwholesome person means an evil person, one who has evil ideas of the doctrine of voidness, to deny the doctrine of cause and effect. Thus, the Buddha advises us not make friends with wicked ones, but to associate only with good friends. He points out very clearly that if we yearn for life, we should avoid wickedness like we shun poison because a hand free from wound can handle poison with impurity. The dhammas of the good ones do not decay, but go along with the good ones to where meritorious actions will lead them. Good actions will welcome the well doer who has gone from this world to the next world, just as relatives welcome a dear one who has come back. So the problem poses itself very clear and definite. Wickedness and goodness are all done by oneself. Wickedness will lead to dispute and to war, while goodness will lead to harmony, to friendliness and to peace. Also according to the Buddhism, the unwholesome people are those who commit unbelievable crimes and whose minds are filled with greed, hatred and ignorance. Those who commit lying, gossip, harsh speech, and double-tongued. Those who abuse others’ good heart; those who cheat others for their own benefits; those who kill, steal; those who act lasciviously; those who think of wicked plots; those who always think of wicked (evil) scheme.

There are three unwholesome paths or three evil paths: hells, hungry ghosts, and animals. Great Master Ying-Kuang reminded Buddhist followers to singlemindedly recite the Buddha’s name if they wish for their mind not to be attaching and wandering to the external world. Do not forget that death is lurking and hovering over us, it can strike us at any moment. If we do not wholeheartedly concentrate to practice Buddha Recitation, praying to gain rebirth to the Western Pureland, then if death should come suddenly, we are certain to be condemned to the three unwholesome realms where we must endure innumerable sufferings and sometime infinite Buddhas have in turn appeared in the world, but we are still trapped in the evil paths and unable to find liberation. Thus, cultivators should always ponder the impermanence of a human life, while death could come at any moment without warning. We should always think that we have committed infinite and endles unwholesome karmas in our former life and this life, and the sufferings awaiting for us in the unwholesome realms. Upon thinking all these, we will be awakened in every moment, and we no longer have greed and lust for the pleasures of the five desires and six elements of the external world. If condemned to hell, then we will experience the torturous and agonizing conditions of a moutain of swords, a forest of knives, stoves, frying pans; in each day and night living and dying ten thousand times, the agony of pain and suffering is inconceivable. If condemned to the path of hungry ghost, then the body is hideously ugly wreaking foul odors. Stomach is large as a drum but neck is as small as a needle; though starving and thirsty, the offenders cannot eat or drink. When seeing food and drinks, these items transform into coals and fires. Thus, they must endure the torture and suffering of famine and thirst, throwing, banging their bodies against everything, crying out in pain and agony for tens and thousands of kalpas. If condemned to the animal realm, then they must endure the karmic consequences of carrying and pulling heavy loads, get slaughtered for food, or the strong prey on the weak, mind and body always paranoid, frightened, and fearful of being eaten or killed, without having any moment of peace.

There are five kinds of unwholesome deeds in this world. The first kinds of unwholesome deed is Cruelty. Every creature, even insects, strives against one another. The strong attack the weak; the weak deceive the strong; everywhere there is fighting and cruelty. The second kinds of unwholesome deed is Deception and lack of Sincerity. There is a lack of a clear demarcation between the rights of a father and a son, between an elder brother and a younger; between a husband and a wife; between a senior relative and a younger. On every occasion, each one desires to be the highest and to profit off others. They cheat each other. They don’t care about sincerity and trust. The third kinds of unwholesome deed is Wicked behavior that leads to Injustice and wickedness. There is a lack of a clear demarcation as to the behavior between men and women. Everyone at times has impure and lasvicious thoughts and desires that lead them into questionable acts and disputes, fighting, injustice and wickedness. The fourth kinds of unwholesome deed is Disrespect the rights of others. There is a tendency for people to disrespect the rights of others, to exaggerate their own importance at the expense of others, to set bad examples of behavior and, being unjust in their speech, to deceive, slander and abuse others. The fifth kinds of unwholesome deed is To neglect their duties. The is a tendency for people to neglect their duties towards others. They think too much of their own comfort and their own desires; they forget the favors they have received and cause annoyance to others that often passes into great injustice.

According to the Long Discourses of the Buddha, Sangiti Sutra, there are eight unwholesome factors: wrong views, wrong thinking, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration. Eight wrong perceptions of thought: desire, hatred, vexation with others, home-sickness, patriotism or thoughts of the country’s welfare, dislike of death, ambition for one’s clan or family, and slighting or being rude to others. According to the Sangiti Sutta in the Long Discourses of the Buddha, there are nine unwholesome causes of malice which are stirred up by the thought “There is no use to think that a person has harmed, is harming, or will harm either you, someone you love, or someone you hate”. First, he has done me an injury. Second, he is doing me an injury. Third, he will do me an injury. Fourth, he has done an injury to someone who is dear and pleasant to me. Fifth, he is doing an injury to someone and pleasant to me. Sixth, he will do an injury to someone who is dear and pleasant to me. Seventh, he has done an injury to someone who is hateful and unpleasant to me. Eighth, he is doing an injury to someone who is hateful and unpleasant to me. Ninth, he will do an injury to someone who is hateful and unpleasant to me. Ancient virtues taught on unwholesome doings as followed: “Those who spit at the sky, immediately the spit will fall back on their face.” Or To harbor blood to spit at someone, the mouth is the first to suffer from filth. Five practical suggestions to prevent evil thoughts given by the Buddha. First, harbouring a good thought opposite to the encroaching one, e.g., loving-kindness in the case of hatred. Second, reflecting upon possible evil consequences, e.g., anger sometimes results in murder. Third, simple neglect or becoming wholly inattentive to them. Fourth, tracing the cause which led to the arising of the unwholesome thoughts and thus forgetting them in the retrospective process. Fifth, direct physical force.

In the Dharmapada Sutra, the Buddha taught: “Let’s hasten up to do good. Let’s restrain our minds from evil thoughts, for the minds of those who are slow in doing good actions delight in evil (Dharmapada 116). If a person commits evil, let him not do it again and again; he should not rejoice therein, sorrow is the outcome of evil (Dharmapada 117). Even an evil-doer sees good as long as evil deed has not yet ripened; but when his evil deed has ripened, then he sees the evil results (Dharmapada 119). Do not disregard (underestimate) small evil, saying, “it will not matter to me.” By the falling of drop by drop, a water-jar is filled; likewise, the fool becomes full of evil, even if he gathers it little by little (Dharmapada 121). A merchant with great wealth but lacks of companions, avoids a dangerous route, just as one desiring to live avoids poison, one should shun evil things in the same manner (Dharmapada 123). With a hand without wound, one can touch poison; the poison does not afftect one who has no wound; nor is there ill for him who does no wrong. (Dharmapada 124). Whoever harms a harmless person who is pure and guiltless, the evil falls back upon that fool, like dust thrown against the wind (Dharmapada 125). Some are born in a womb; evil-doers are reborn in hells; the righteous people go to blissful states; the undefiled ones pass away into Nirvana (Dharmapada 126). Neither in the sky, nor in mid-ocean, nor in mountain cave, nowhere on earth where one can escape from the consequences of his evil deeds (Dharmapada 127). The evil is done by oneself; it is self-born, it is self-nursed. Evil grinds the unwise as a diamond grinds a precious stone (Dharmapada 161). Bad deeds are easy to do, but they are harmful, not beneficial to oneself. On the contrary, it is very difficult to do that which is beneficial and good for oneself (Dharmapada 163). The foolish man who slanders the teachings of the Arhats, of the righteous and the Noble Ones. He follows false doctrine, ripens like the kashta reed, only for its own destruction (Dharmapada 164). By oneself the evil is done, by oneself one is defiled or purified. Purity or impurity depend on oneself. No one can purify another (Dharmapada 165). Not to slander, not to harm, but to restrain oneself in accordance with the fundamental moral codes, to be moderate in eating, to dwell in secluded abode, to meditate on higher thoughts, this is the teaching of the Buddhas (Dharmapada 185).”

In the Forty-Two Sections Sutra, the Buddha taught: “The Buddha said: “When an evil person hears about virtue and intentionally or voluntarily comes to cause trouble, you should restrain yourself and should not become angry or upbraid him. Then, the one who has come to do evil will do evil to himself.” There was one who, upon hearing that I protect the way and practice great humane compassion, intentionally or voluntarily came to scold me. I was silent and did not reply. When he finished scolding me, I asked, ‘If you are courteous to people and they do not accept your courtesy, the courtesy returns to you, does it not?’ He replied, ‘It does.’ I said, ‘Now you are scolding me but I do not receive it. So, the misfortune returns to you and must remain with you. It is just as inevitable as the echo that follows a sound or as the shadow that follows a form. In the end, you cannot avoid it. Therefore, be careful not to do evil.” An evil person who harms a sage is like one who raises his head and spits at heaven. Instead of reaching heaven, the spittle falls back on him. It is the same with one who throws dust into the wind instead of going somewhere else, the dust returns to fall on the thrower’s body. The sage cannot be harmed; misdeed will inevitably destroy the doer.”

487. Vinaya in Buddhism

At the time of the Buddha, in the beginning a follower was accepted into the Sangha, the Buddha talked to them with the simple words “Ehi-bhikku” (Come, O monk)! But as numbers grew and the community dispersed, regulations were established by the Buddha. Every Buddhist undertakes the “Five Precepts” in the cultivation of the moral life, and monks and nuns follow follow five additional precepts, which are elaborated as training rules and referred to collectively as the “Pratimoksa.” The five additional precepts are to abstain from eating after midday, from dancing and singing, from personal adornments, from using high seats or beds, and from handling gold or silver. Later, situations arised so the number of rules in the “Pratimoksa” varies among the different traditions, although there is a common core of approximately 150. Nowadays, in Mahayana and Sangha Bhiksu traditions, there are about 250 rules for monks and 348 for nuns; while in the Theravadin tradition, there are 227 rules for monks and 311 for nuns. In all traditions, both Mahayana, including Sangha Bhiksu and Theravada, every fortnight these rules are recited communally, providing an occasion for the members of the Sangha to confess and breaches.

The worldly way is outgoing exuberant; the way of the devoted Buddhist’s life is restrained and controlled. Constantly work against the grain, against the old habits; eat, speak, and sleep little. If we are lazy, raise energy. If we feel we can not endure, raise patience. If we like the body and feel attached to it, learn to see it as unclean. Virtue or following precepts, and concentration or meditation are aids to the practice. They make the mind calm and restrained. But outward restraint is only a convention, a tool to help gain inner coolness. We may keep our eyes cast down, but still our mind may be distracted by whatever enters our field of vision. Perhaps we feel that this life is too difficult, that we just can not do it. But the more clearly we understand the truth of things, the more incentive we will have. Keep our mindfulness sharp. In daily activity, the important point is intention. ; know what we are doing and know how we feel about it. Learn to know the mind that clings to ideas of purity and bad karma, burdens itself with doubt and excessive fear of wrongdoing. This, too, is attachment. We must know moderation in our daily needs. Robes need not be of fine material, they are merely to protect the body. Food is merely to sustain us. The Path constantly opposes defilements and habitual desires.

Basic precepts, commandments, discipline, prohibition, morality, or rules in Buddhism. Precepts are designed by the Buddha to help Buddhists guard against transgressions and stop evil. Transgressions spring from the three karmas of body, speech and mind. Observe moral precepts develops concentration. Concentration leads to understanding. Continuous Understanding means wisdom that enables us to eliminate greed, anger, and ignorance and to obtain liberation, peace and joy. Rules and ceremonies, an intuitive apprehension of which, both written and unwritten, enables devotees to practice and act properly under all circumstances. Precepts mean vows of moral conduct taken by lay and ordained Buddhists. There are five vows for lay people, 250 for fully ordained monks, 348 for fully ordained nuns, 58 for Bodhisattvas (48 minor and 10 major). The Buddha emphasized the importance of morals as a means to achieve the end of real freedom for observing moral precepts develops concentration. Concentration leads to understanding. Continuous understanding means wisdom that enables us to eliminate greed, anger, and ignorance and to advance and obtain liberation, peace and joy.

Secondary commandments, deriving from the mandate of Buddha, i.e. against drinking wine, as opposed to a commandment based on the primary laws of human nature, i.e., against murder. The moral code taught in Buddhism is very vast and varied and yet the function of Buddhist morality is one and not many. It is the control of man’s verbal and physical actions. All morals set forth in Buddhism lead to this end, virtuous behavior, yet moral code is not an end in itself, but a means, for it aids concentration (samadhi). Samadhi, on the other hand, is a means to the acquisition of wisdom (panna), true wisdom, which in turn brings about deliverance of mind, the final goal of the teaching of the Buddha. Virtue, Concentration, and Wisdom therefore is a blending of man’s emotions and intellect. The Buddha points out to his disciples the ways of overcoming verbal and physical ill behavior. According to the Majjhima Nikaya, the Buddha taught: “Having tamed his tongue, having controlled his bodily actions and made himself pure in the way he earns his living, the disciple establishes himself well in moral habits. Thus he trains himself in the essential precepts of restraint observing them scrupulously and seeing danger in the slightest fault. While thus restraining himself in word and deed he tries to guard the doors of the senses, for if he lacks control over his senses unhealthy thoughts are bound to fill his mind. Seeing a form, hearing a sound, and so on, he is neither attracted nor repelled by such sense objects, but maintains balance, putting away all likes and dislikes.”

The code of conduct set forth by the Buddha is not a set of mere negative prohibitions, but an affirmation of doing good, a career paved with good intentions for the welfae of happiness of mankind. These moral principles aim at making society secure by promoting unity, harmony and mutual understanding among people. This code of conduct is the stepping-stone to the Buddhist way of life. It is the basis for mental development. One who is intent on meditation or concentration of mind should develop a love of virtue that nourishes mental life makes it steady and calm. This searcher of highest purity of mind practises the burning out of the passions. He should always think: “Other may harm, but I will become harmless; others may slay living beings, but I will become a non-slayer; others may wrongly take things, but I will not; others may live unchaste, but I will live pure; other may slander, talk harshly, indulge in gossip, but I will talk only words that promote concord, harmless words, agreeable to the ear, full of love, heart pleasing, courteous, worthy of being borne in mind, timely, fit to the point; other may be covetous, but I will not covet; others may mentally lay hold of things awry, but I will lay mental hold of things fully aright.” In fact, observation of morality also means cultivation or exercise of right thoughts of altruism, loving-kindness and harmlessness; observation of morality also means cultivation of the right speech because that enables one to control one’s mischievous tongue; right action by refraining from killing sentient beings, and from sexual misconduct; and right livelihood which should be free from exploitation misappropriation or any illegal means of acquiring wealth or property.

488. Precepts and the Three Studies in Buddhism

In Buddhism, there is no so-called cultivation without discipline, and also there is no Dharma without discipline. Precepts are rules which keep us from committing offenses. Precepts are considered as cages to capture the thieves of greed, anger, stupidity, pride, doubt, wrong views, killing, stealing, lust, and lying. Although there are various kinds of precepts, i.e., the five precepts, the ten precepts, the Bodhisattva precepts, etc, the five precepts are the most basic. Learning by commandments is one of the three important practices of all Buddhists. The other two are meditation and wisdom. Learning by the commandments or prohibitions, so as to guard against the evil consequences of error by mouth, body or mind. According to Bhikkhu Piyadassi Mahathera in The Spetrum of Buddhism, it is essential for us to discipline ourselves in speech and action before we undertake the arduous task of training our mind through meditation. The aim of Buddhism morality is the control of our verbal and physical action, in other words, purity of speech and action. This is called training in virtue. Three factors of the Noble Eightfold Path form the Buddhsit code of conduct. They are right speech, right action, and right livelihood. If you wish to be successful in meditation practice, you should try to observe at least the five basic precepts of morality, abstinence from killing, stealing, illicit sexual indulgence, speaking falsehood and from taking any liquor, including narcotic drugs that cause intoxication and heedlessness.

489. Precepts that Lead to the Cutting off of Affairs

According to the Potaliya Sutta in the Middle Length Discourses of the Buddha, there are eight things in the Noble One’s Discipline that lead to the cutting off of affairs: “With the support of the non-killing of living beings, the killing of living beings is to be abandoned.” So it was said. And with reference to what was this said? Here a noble disciple considers thus: ‘I am practicing the way to abandoning and cutting off of those fetters because of which I might kill living beings. If I were to kill living beings, I would blame myself for doing so; the wise, having investigated, would censure me for doing so; and on the dissolution of the body, after death, because of killing living beings an unhappy destination would be expected. But this killing of living beings is itself a fetter and a hindrance. And while taints, vexation, and fever might arise through the killing of living beings, there are no taints, vexation, and fever in one who abstains from killing living beings.’ So it is with reference to this that it was said: “With the support of the non-killing of living beings, the killing of living beings is to be abandoned.”: “Y cứ không sát sanh, sát sanh cần phải từ bỏ”. “With the support of taking only what is given, the taking of what is not given is to be abandoned.” (the rest remains the same as in the above). “With the support of truthful speech, false speech is to be abandoned.” (the rest remains the same as the above). “With the support unmalicious speech, malicious speech is to be abandoned.” (the rest remains the same as the above). “With the support of refraining from rapacious greed, rapacious greed is to be abandoned.” (the rest remains the same as the above). “With the support of refraining from spiteful scolding, spiteful scolding is to be abandoned.” (the rest remains the same as the above). “With the support of refraining from angry despair, angry despair is to be abandoned.” (the rest remains the same as the above). “With the support of non-arrogance, arrogance is to be abandoned.” (the rest remains the same as the above).

490. Keeping Precepts

According to the Mahaparinibbana Sutta and the Sangiti Sutta in the Long Discourses of the Buddha, there are five advantages to one of good morality and of success in morality. First, through careful attention to his affairs, he gains much wealth. Second, precept keeper gets a good reputation for morality and good conduct. Third, whatever assembly he approaches, whether of Khattiyas, Brahmins, Ascetics, or Householders, he does so with confidence and assurance. Fourth, at the end of his life, he dies unconfused. Fifth, after death, at breaking up of the body, he arises in a good place, a heavenly world. According to the Uttarasanghati Sutra, there are five benefits for the virtuous in the perfecting of virtue. First, one who is virtuous, possessed of virtue, comes into a large fortune as consequence of diligence. Second, one who is virtuous, possessed of virtue, a fair name is spread abroad. Third, one who is virtuous, possessed of virtue, enters an assembly of Khattiyas, Brahmans, householders or ascetics without fear or hesitation. Fourth, one who is virtuous, dies unconfused. Fifth, one who is virtuous, possessed of virtue, on the break up of the body after death, reappears in a happy destiny or in the heavenly world. In the Dharmapada Sutra, the Buddha taught: “The scent of flowers does not blow against the wind, nor does the fragrance of sandalwood and jasmine, but the fragrance of the virtuous blows against the wind; the virtuous man pervades every direction (Dharmapada 54). Of little account is the fragrance of sandal-wood, lotus, jasmine; above all these kinds of fragrance, the fragrance of virtue is by far the best (Dharmapada 55). Of little account is the fragrance of sandal; the fragrance of the virtuous rises up to the gods as the highest (Dharmapada 56). Mara never finds the path of those who are virtuous, careful in living and freed by right knowledge (Dharmapada 57). To be virtue until old age is pleasant; to have steadfast faith is pleasant; to attain wisdom is pleasant; not to do evil is pleasant (Dharmapada 333).

491. Breaking Precepts

According to the Mahaparinibbana Sutta and the Sangiti Sutta in the Long Discourses of the Buddha, there are five dangers to the immoral through lapsing from morality (bad morality or failure in morality). First, precept breaker suffers great loss of property through neglecting his affairs. Second, precept breaker gets bad reputation for immorality and misconduct. Third, whatever assembly the precept breaker approaches, whether of Khattiyas, Bramins, Ascetics, or Householders, he does so differently and shyly. Fourth, at the end of his life, he dies confused. Fifth, after death, at the breaking up of the body, he arises in an evil state, a bad fate, in suffering and hell.

492. Wise Man

A real knower in Buddhism means the one who understands things as they really are, that is seeing the impermanent, unsatisfactory, and non-substantial or non-self nature of the five aggregates of clinging in ourselves. It is not easy to understand ourselves because of our wrong concepts, baseless illusions, perversions and delusions. It is so difficult to see the real person. The Buddha taught that to be a real knower, we must first see and understand the impemanence of the five aggregates. He compares material form or body to a lump of foam, feeling to a bubble, perception to a mirage, mental formations or volitional activities to water-lily plant which is without heartwood, and consciousness to an illusion. The Buddha says: “Whatever material form there be whether past, future or present, internal, external, gross or subtle, low or lofty, far or near that material form is empty, unsubstantial and without essence. In the same manner, the remaining aggregates: feeling, perception, mental formation, and consciousness are also empty, unsubstantial and without essence. Thus, the five aggregates are impermanent, whatever is impermanent, that is suffering, unsatisfactory and without self. Whenever you understand this, you understand yourselves.” Knower in Buddhist point of view is the one who understands of truth, and at the same time does not misunderstand of the law of causation. According to the Flower Adornment sutra, Chapter 83, there are ten kinds of understanding of truth of great enlightening beings. Enlightening Beings who abide by these can attain understanding of truth of the supreme great knowledge of Buddhas. First, generating and developing roots of goodness in accord with the conventional world is a way of understanding of truth of unenlightened ordinary people. Second, the way of understanding truth of people acting according to faith which includes attaining undestructible faith and being aware of the essence of things. Third, the way of understanding of truth of people practicing in according with truth which includes diligently practicing the truth and always abide in the truth. Fourth, the way people aiming for stream-entering understand truth, which inlcudes leaving behind erroneous ways and turning to the eightfold right path. Fifth, the stream-enterer’s understanding of truth, which includes getting rid of bonds, putting an end to the contaminations of birth and death and seeing the reality. Sixth, the Once-returner’s understanding of truth, which includes seeing tasting as affliction and knowing no coming or going. Seventh, the Nonreturner’s understanding of truth, which includes not taking pleasure in the world, seeking to end contamination and not having so much as a single thought of attachment to life. Eighth, the Saint’s understanding of truth, which includes attaining the six spiritual powers, attaining eight liberations, reaching nine concentration states, and four special knowledges are fully developed. Ninth, the individual illuminate’s understanding of truth, which inlcudes naturally being inclined to contemplate uniform interdependent origination, the mind is always tranquil and content, having few concerns, understanding causality, awakening on one’s own without depending on another, and accomplishing various kinds of spiritual knowledge. Tenth, the enlightening being’s understanding of truth, which includes having vast knowledge, all faculties clear and sharp, always inclined to liberate all sentient beings, diligently cultivating virtue and knowledge to foster enlightenment, and fully developing Buddhas’ ten powers, fearlessnesses and other attributes. Besides, wise people clearly understand all the Dharmas spoken by the Buddhas. Wise people see beings doing foolish things and out of pity for beings, they cultivate the Bodhisattva conduct and dedicate all their accumulated good roots to them. Besides, wise people constantly look within and examine themselves again and again. In fact, only wise people can really be considered sincere Buddhists. According to the Sangiti Sutta, there are seven qualities of the true man: Knower of the Dhamma, Knower of the meaning, Knower of self, Knower of moderation, Knower of the right time, Knower of groups, and Knower of persons.

In the Dharmapada Sutra, the Buddha taught: “Should you see an intelligent man who points out faults and blames what is blame-worthy, you should associate with such a wise person. It should be better, not worse for you to associate such a person (Dharmapada 76). Those who advise, teach or dissuade one from evil-doing, will be beloved and admired by the good, but they will be hated by the bad (Dharmapada 77). Do not associate or make friends with evil friends; do not associate with mean men. Associate with good friends; associate with noble men (Dharmapada 78). Those who drink the Dharma, live in happiness with a pacified mind; the wise man ever rejoices in the Dharma expounded by the sages (Dharmapada 79). Irrigators guide the water to where they want, fletchers bend the arrows, carpenters control their timber, and the wise control or master themselves (Dharmapada 80). As a solid rock is not shaken by the wind; likewise, the wise are not moved by praise or blame (Dharmapada 81). Water in a deep lake is clear and still; similarly, on hearing the Buddha teachings, the wise become extremely serene and peaceful (Dharmapada 82). Good people give up all attachments, they don’t talk about sensual craving. The wise show neither elation nor depression; therefore, they are not affected by happiness or sorrow (Dharmapada 83). Neither for the sake of oneself, nor for the sake of another, a wise man does nothing wrong; he desires not son, wealth, or kingdom by doing wrong; he seeks his own success not by unjust means, then he is good, wise and righteous (Dharmapada 84). Few are among men who crosses and reaches the other shore; the rest of mankind only run about the bank (Dharmapada 85). Those who preach and act according to the teachings, are those who are crossing the realm of passions which is so hard to cross, and those who will reach the other shore (Dharmapada 86). A wise man should abandon the way of woeful states and follows the bright way. He should go from his home to the homeless state and live in accordance with the rules for Sramanas (Dharmapada 87). A wise man should purge himself from all the impurities of the mind, give up sensual pleasures, and seek great delight in Nirvana (Dharmapada 88). Those whose minds are well-trained and well-perfected in the seven factors of enlightenment, who give up of grasping, abandon defiled minds, and eradicate all afflictions. They are shinning ones and have completely liberated and attained Nirvana even in this world (Dharmapada 89).

493. Formlessness

Formlessness means signlessness, or without appearance, form, or sign (no marks or characteristics, nothingness, have no existence). Formlessness is the absolute truth as having no differentiated ideas. Formlessness also means imageless or shadowless. Up to the seventh stage, a Bodhisattva still has a trace of mindfulness, but at the eighth the state of imagelessness or no conscious strivings obtains. It is by means of Prajna that the Imagelessness and the supernatural glory are realized. Before reaching the stage of Bodhisattvahood known as Joy, a Bodhisattva enters into the realm of no-shadows. Formlessness also means no-form, devoid of appearance, or absence of chracteristics of all dharmas; the mark of absolute truth, which is devoid of distinctions. In Buddhism, “animitta” or ultimate reality means the state wherein “there are no traces, yet nothing lacks traces”; a state wherein we can “sweep out all dharmas and leave traces behind.” This is also called the state of “Returned to the origin and realized the purity of the inherent nature.” In such a state, there are no further people or things that can be known, both of these are gone forever. In this state, cultivators no longer maintain attachments to people or dharmas. This is the real Ultimate Reality. The enlightenment of seclusion, obtained by oneself, or of nirvana, or of nothingness, or of immateriality. In Buddhism, the door of formless liberation means the nirvana type of liberation, the second of the three samadhis. The other two samadhis are Samadhi of emptiness and Samadhi of vows. Samadhi of emptiness means to empty the mind of the ideas of me and mine and suffering, which are unreal, or to get rid of the idea of form, or externals. Samadhi of vows means to get rid of all wish or desire. The inner commands, or observance in the heart, in contrast with the external observance or rituals. Bliss of formlessness means the formless bliss. A Bodhisattva will always make himself properly enjoy the bliss of formlessness, and will also make others properly abide in the Mahayana.

494. Repentance That Has No Marks

What is repentance and what is reform? Repentance is to repent of past errors, to repent so completely of all bad actions done in the past out of stupidity, confusion, arrogance, deceit, jealousy, and other such offenses, that they never arise again. Reform is to refrain from such transgressions in the future. Awakening and cutting off such offenses completely and never committing them again is called repentance and reform. Common people, stupid and confused, know only how to repent of former errors and do not know how to reform and refrain from transgressions in the future. Because they do not reform, their former errors are not wiped away, and they will occur in the future. If former errors are not wiped away and transgressions are again committed, how can that be called repentance and reform?”

495. The Triple Refuge That Has No Mark

In the Dharma Jewel Platform Sutra, the Sixth Patriarch taught about the Precepts of the Triple Refuge That Has No Mark as follows: “Good Knowing Advisors, take refuge with the enlightened, the honored, the doubly complete. Take refuge with the right, the honored that is apart from desire. Take refuge with the pure, the honored among the multitudes. ‘From this day forward, we call enlightenment our master and will never again take refuge with deviant demons or outside religions. We constantly enlighten ourselves by means of the Triple Jewel of our own self-nature.’ Good Knowing Advisors, I exhort you all to take refuge with the Triple Jewel of your own nature: the Buddha, which is enlightenment; the Dharma, which is right; and the Sangha, which is pure. When your mind takes refuge with enlightenment, deviant confusion does not arise. Desire decreases, so that you know contentment and are able to keep away from wealth and from the opposite sex. That is called the honored, the doubly complete. When your mind takes refuge with what is right, there are no deviant views in any of your thoughts. because there are no deviant views, there is no self, other, arrogance, greed, love, or attachment. That is called the honored that is apart from desire. When your own mind takes refuge with the pure, your self-nature is not stained by attachment to any state of defilement, desire or love. That is called the honored among the multitudes. If you cultivate this practice, you take refuge with yourself. Common people do not understand that, and so, from morning to night, they take the triple-refuge precepts. They say they take refuge with the Buddha, but where is the Buddha? If they cannot see the Buddha, how can they return to him? Their talk is absurd. Good Knowing Advisors, each of you examine yourselves. Do not make wrong use of the mind. The Avatamsaka Sutra clearly states that you should take refuge with your own Buddha, not with some other Buddha. If you do not take refuge with the Buddha in yourself, there is no one you can rely on. Now that you are self-awakened, you should each take refuge with the Triple Jewel of your own mind. Within yourself, regulate your mind and nature; outside yourself, respect others. That is to take refuge with yourself.”

496. Marks and Nature

Buddhism always talks about the nature of anything and its phenomenal expression. Nature is noumenon or essence which is unchangeable. Nature stands for Non-functional (vô vi). Nature is noumenal. Marks are characteristics or forms which are changeable. Marks are Functional (hữu vi) or phenomenal. Marks are contrasted with nature, in the same way that phenomena are contrasted with noumenon. The true mark of all phenomena is like space, always existing but really empty; although empty, really existing. The true mark of the Triple World is No-Birth, No-Death, not existent, not non-existent, not like this, not like that. True mark is also called “Self-Nature,” “Dharma body,” the “Unconditioned,” “True Thusness,” or “Dharma Realm”. Nature means noumenon or essence; marks mean characteristics, forms or physiognomy. Marks and nature are contrasted, in the same way noumenon is contrasted with phenomenon. True mark stands for true form, true nature, buddha nature always unchanging. True mark of all phenomena is like space: always existing but really empty; although empty, really existing. Nature and marks are like mind and external scenes.

Lakshana is external appearance or the appearance of things. Lakshan is symbol, characteristic or distinctive mark or sign of things. According to the Lankavatara Sutra, lakshana generally means individual signs by which one object is marked off from another object. Appearances or phenomena. Appearances (nimitta) mean qualities belonging to sense-objects such as visual, olfactory, etc. There are two kinds of “Lakshana”. First, the necessary appearance in the flesh of the Buddha for ordinary people. Second, the non-necessary appearance of the Buddha to those of spiritual vision. According to the Diamond Sutra, there are four states of all phenomena or four ejects of the ego. First, Four marks that all Zen practitioners should meditate upon the implications or disciplines of: pain or suffering, unreality, or emptiness, impermanence, and non-ego. Second, the four states of all phenomena in general or four forms of activity: birth, being, change (decay), and death (extinction). Third, four forms of the consequences (recompenses—retribution—requitals) of one’s previous life: birth, old age, disease, and death. According to the Awakening of Faith, there are four forms of Alaya-vijnana: initiation, continuation, change, and cessation. According to the Diamond Sutra, there are four ejects of the ego. First, the appearance of ego, or the illusion that in the five skandhas there is a real ego; thus creating the idea of looking down on the poor, stupid and deluded. Second, the human appearance, or the ego of a man or that this ego is a man and different from beings of the other paths (man is different from other organisms). Third, the living beings appearance, or the ego of all beings, that all beings have an ego born of the five skandhas. All the living are produced by the skandhas. Fourth, the appearance of longevity, or the ego has age, i.e. a determined or fated period of existence, thus creating the idea of attaching all appearances and desiring for welfare and profit (life is limited to the organism). The Dharmalaksana school divides the function of cognition into four parts. First, discriminating such phenomena. Second, mental phenomena. Third, the power that discriminates. Fourth, the proof or assurance of that power. According to the Avatamsaka School, everything (dharma) has six characteristics. First, whole or universality, consisting of five aggregates. Universality is the total of special parts. Second, parts or speciality, which is the special parts constituting the whole. The organs of different human beings have ‘speciality’ in the sense of unique character or power. All have eyes, but not all eyes have the same power. Third, unity or similarity, which means that all specialities have the capacity of being equally harmonious in constituting the whole. All organs are similar as organs, or in the sense of co-relation in one organism. The fourth lakshana is the Diversity. Diversity means that specialities, in spite of their being mutually harmonious, keep their special features. Each organ also possesses ‘diversity’ since it has a special relation to the whole. The fifth lakshana is the Entirety or Integration. Integration means that specialities, though they are special, make up Universality by uniting themselves. All organs work together to complete the whole unitary being. The sixth lakshana is the Fractions or Differentiation. Differentiation means that specialities, though they make up universality, do not lose their own special features. Each organ, being in its own special position, performs its own differentiating function. According to the Awakening of Faith, there are six coarser stages arising from the three finer stages which in turn are produced by original unenlightened condition of ignorance. First, knowledge or consciousness of like and dislike arising from mental conditions. Second, consciouness of pain and pleasure resulting from the knowledge or consciousness, causing continuous responsive memory. Third, attachment or clinging arising from consciouness of pain or pleasure, or retention of memories of past joys and sorrows as if they were reality and not illusions. Fourth, assigning names according to the seeming and unreal with fixation of ideas. Fifth, the consequent activity with all the variety of deeds. Sixth, the suffering resulting from being tied to deeds and their karma consequences.

497. Prajna

Prajna is ordinarily translated as “knowledge” in English, but to be exact “intuition” may be better. It is sometimes translated as “transcendental wisdom.” The fact is even when we have an intuition, the object is still in front of us and we sense it, or perceive it, or see it. Here is a dichotomy of subject and object. In prajna this dichotomy no longer exists. Prajna is not concerned with finite objects as such; it is the totality of things becoming conscious of itself as such. And this totality is not at all limited. An infinite totality is beyond our ordinary human comprehension. But the prajna-intuition is this “incomprehensible” totalistic untuition of the infinite, which is something that can never take place in our daily experience limited to finite objects or events. The prajna, therefore, can take place, in other words, only when finite objects of sense and intellect are identified with the infinite itself. Instead of saying that the infinite sees itself, it is much closer to our human experience to say that an object regarded as finite, as belonging in the dichotomous world of subject and object, is perceived by prajna from the point of view of infinity. Symbolically, the finite then sees itself reflected in the mirror of infinity. The intellect informs us that the object is finite, but prajna contradicts, declaring it to be the infinite beyond the realm of relativity. Ontologically, this means that all finite objects or beings are possible because of the infinite underlying them, or that the objects are relatively and therefore limitedly laid out in the field of infinity without which they have no moorings. There are two kinds of prajna. First, temporal wisdom. Second, supernatural wisdom. There are also original wisdom and contemplative wisdom. Original wisdom is the first part of the Prajnaparamita. Contemplative wisdom is the second part of the Prajnaparamita, or the wisdom acquired from cultivation or contemplation. There are also prajna of the three stages of Sravaka and Pratyeka-buddha and the imperfect bodhisattva sect. The prajna of the perfect bodhisattva teaching. Prajna means “Enlightened wisdom,” the wisdom which enables one to reach the other shore, i.e. wisdom for salvation; the highest of the six paramitas, the virtue of wisdom as the principal means of attaining nirvana. It connotes a knowledge of the illusory character of everything earthly, and destroys error, ignorance, prejudice, and heresy. There are three prajnas or perfect enlightements. The first part of the prajnaparamita. The wisdom achieved once crossed the shore. The second part of the prajnaparamita. The necessary wisdom for actual crossing the shore of births and deaths. Third, the wisdom of knowing things in their temporary and changing condition. The necessary wisdom for vowing to cross the shore of births and deaths.

According to the Platform Sutra of the Sixth Patriarch’s Dharma Treasure, the Sixth Patriarch, Hui-Neng, taught: “Good Knowing Advisors, Maha Prajna Paramita is a Sanskrit word which means ‘great wisdom which has arrived at the other shore.’ It must be practiced in the mind, and not just recited in words. When the mouth recites and the mind does not practice, it is like an illusion, a transformation, dew drops, or lightning. However, when the mouth recites and the mind practices, then mind and mouth are in mutual accord. One’s own original nature is Buddha; apart from the nature there is no other Buddha. Good Knowing Advisors, what is meant by ‘Prajna?’ Prajna in our language means wisdom. Everywhere and at all times, in thought after thought, remain undeluded and practice wisdom constantly; that is Prajna conduct. Prajna is cut off by a single deluded thought. By one wise thought, Prajna is produced. Worldly men, deluded and confused, do not see Prajna. They speak of it with their mouths, but their minds are always deluded. They constantly say of themselves, ‘I cultivate Prajna!’ And though they continually speak of emptiness, they are unaware of true emptiness. Prajna, without form or mark, is just the wisdom of the mind. If thus explained, this is Prajna wisdom. Prajna is a Sanskrit term which means wisdom. There are three kinds of prajna: real mark prajna, contemplative prajna, and literary prajna. Prajna also means the real power to discern things and their underlying principles and to decide the doubtful. The Prajna-paramita-sutra describes “prajna” as supreme, highest, incomparable, unequalled, unsurpassed. Prajna means real wisdom or transcendental wisdom. According to the Mahayana Buddhism, only an immediate experienced intuitive wisdom, not intelligence can help man reach enlightenment. Therefore, to achieve prajna is synonymous with to reach enlightenment. One of the two perfections required for Buddhahood—The wisdom which enables us to transcend disire, attachment and anger so that we will be emancipated (not throught the mercy of any body, but rather through our own power of will and wisdom) and so that we will not be reborn again and again in “samsara” or transmigration.

At anywhere and at all time, Devout Buddhists’ actions must be in accordance with “Prajna” at all time. Worldly people always brag with their mouths, but their minds are always deluded. This is one of the three kinds of Prajna, the prajna or wisdom of meditative enlightenment on reality, for prajna is wisdom for salvation, and through wisdom is the mother or source of all Buddhas. Prajna is the spear of wisdom, which is able to cut off illusion and evil. Prajna is the intuitive understanding. In general, this refers to the development of intuitive understanding of key Buddhist concepts. According to the Mahayana Buddhism, the “prajna paramita” or the “perfection of wisdom” is the sixth of the perfections that a Bodhisattva cultivates on the path to Buddhahood, and only an immediate experienced intuitive wisdom, not intelligence can help man reach enlightenment. Therefore, to achieve prajna is synonymous with to reach enlightenment. One of the two perfections required for Buddhahood. The wisdom which enables us to transcend disire, attachment and anger so that we will be emancipated (not throught the mercy of any body, but rather through our own power of will and wisdom) and so that we will not be reborn again and again in “samsara” or transmigration. Prajna is abruptly seeing. Prajna is really a dialectical term denoting that this special process of knowing, known as “abruptly seeing,” or “seeing at once,” does not follow general laws of logic; for when prajna functions one finds oneself all of a sudden, as if by a miracle, facing Sunyata, the emptiness of all things. This does not take place as the result of reasoning, but when reasoning has been abandoned as futile, and psychologically when the will-power is brought to a finish. The use of prajna contradicts everything that we may conceive of things worldly; it is altogether of another order than our usual life. But this does not mean that Prajna is something altogether disconnected with our life and thought, something that is to be given to us by a miracle from some unknown and unknowable source. If this were the case, prajna would be no possible use to us. It is true that the functioning of Prajna is discrete, and interrupting to the progress of logical reasoning, but all the time it underlies it, and without Prajna we cannot have any reasoning whatever. Prajna is at once above and in the process of reasoning. This is a contradiction, formally considered, but in truth this contradiction itself is made possible because of Prajna.

That most of religious literature is filled with contradictions, absurdities, paradoxes, and impossibilities, and demands to believe them, to accept them, as revealed truths, is due to the fact that religious knowledge is based on the working of Prajna. Once this viewpoint of Prajna is gained, all the essential irrationalities found in religion become intelligible. It is like appreciating a fine piece of brocade. On the surface there is an almost bewildering confusion of beauty, and the professional fails to trace the intricacies of the threads. But as soon as it is turned over all the intricate beauty and skill is revealed. Prajna consists in this turning-over. The eye has hitherto followed the surface of the cloth, which is indeed the only side ordinarily allows us to survey. Now the cloth is abruptly turned over; the course of the eyesight is suddenly interrupted; no continuous gazing is possible. Yet by this interruption, or rather disruption, the whole scheme of life is suddenly grasped; there is the “seeing into one’s self-nature.” It is Prajna which lays its hands on Emptiness, or Suchness, or self-nature. And this laying-hands-on is not what it seems. This is self-evident from what has already been said concerning things relative. Because the self-nature is beyond the realm of relativity, its being grasped by Prajna cannot mean a grasping in its ordinary sense. The grasping must be no-grasping, a paradoxical statement which is inevitable. To use Buddhist terminology, this grasping is accomplished by non-discrimination; that is, by discrete, an act of the conscious; not an unconscious act but an act rising from self-nature itself, which is the unconscious.

Prajna must once be awakened in self-nature; for unless this is experienced we shall never have a chance of knowing the Buddha not only in ourselves but in others. But this awakening is no particular deed performed in the realm of empirical consciousness, and for this reason it is like a lunar reflection in the stream; it is neither continuous nor discrete; it is beyond birth and death; even when it is said to be born, it knows no birth; even when it is said to have passed away, it knows no passing away; it is only when no-mind-ness or the Unconscious is seen that there are discourses never discoursed, that there are acts that never acted. According to the Sixth Patriarch Hui Neng in the Platform Sutra, Prajna is awakened in self-nature abruptly, and the term “abrupt” not only means ‘instantaneously’, ‘unexpectedly’ or ‘suddenly’, but signifies the idea that the act of awakening which is seeing is not a conscious deed on the part of self-nature. In other words, Prajna flashes from the Unconscious and yet never leaves it; it remains unconscious of it. This is the sense of saying that “seeing is no-seeing, and no-seeing is seeing,” and that the Unconscious or self-nature becomes conscious of itself by means of Prajna, and yet in this consciousness there is no separation of subject and object. Therefore, Hui-Neng says: “One who understands this truth is without thought, without memory, and without attachment.” But we must remember that Hui-Neng never advocated the doctrine of mere nothingness, or mere-doing-nothing-ness, nor assumed an unknown quantity in the solution of life. Also according to Hui-Neng, Prajna is the name given to self-nature, or the Unconscious, as we call it, when it becomes conscious of itself, or rather to the act itself of becoming conscious. Prajna therefore points in two directions to the Unconscious and to the world of consciousness which is now unfolded. The one is call the Prajna of non-discrimination and the other the Prajna of discrimination. When we are so deeply involved in the outgoing direction of consciousness and discrimination as to forget the other direction of Prajna pointing to the Unconscious, we have what is technically known as “Prapanca,” imagination. Or we may state this conversely: when imagination asserts itself, Prajna is hidden, and discrimination has its own sway, and the pure, undefiled surface of the Unconscious or self-nature is now dimmed. The advocates of “no-thought” or “no-mind” want us to preserve Prajna from going astray in the direction of discrimination, and to have our eyes looking steadily in the other direction. To attain “no-mind” means to recover, objectively speaking, the Prajna or non-discrimination. When this idea is developed in more detail we shall comprehend the significance of “no-mind” in Zen thought.

498. Nature

Nature means fundamental nature behind the manifestation or expression. Nature is unchangeable. In Buddhism, nature stands in most cases for the ultimate constituent, or something ultimate in the being of a thing or a person, or that which is left after all that accidentally belongs to a thing is taken away from it. It may be questioned what is accidental and what is essential in the constitution of an individual object. Though it must not be conceived as an individual entity, like a kernel or nucleus which is left when all the outer casings are removed, or like a soul which escapes from the body after death. Nature means something without which no existence is possible, or thinkable as such. As its morphological construction suggests, it is ‘a heart or mind which lives’ within an individual. Figuratively, it may be called ‘vital force.’ According to Buddhism, nature is the mind, and mind is Buddha. Mind and nature are the same when awake and understanding, but differ when the illusion. Buddha-nature is eternal, but mind is not eternal; the nature is like water, the mind is like ice; illusion turns nature to mental ice form, awakening melts it back to its proper nature.

In the Platform Sutra, the Sixth Patriarch Hui Neng defined ‘nature’ as follows: “The nature, or mind or heart is the dominion, nature is the lord: the rules over his dominion, there is ‘nature’ and there is the ‘lord’; nature departs, and the lord is no more; nature is and the body and mind subsists, nature is not and the body and mind is destroyed. The Buddha is to be made within nature and not to be sought outside the body. In this, Hui-Neng attempts to give us a clearer understanding of what he means by ‘nature.’ Nature is the dominating force over our entire being; it is the principle of vitality, physical and spiritual. Not only the body but also the mind in its highest sense is active because of nature being present in them. When ‘nature’ is no more, all is dead, though this does not mean that ‘nature’ is something apart from the body and mind, which enters into it to actuate it, and depart at the time of death. This mysterious nature, however, is not a logical a priori but an actuality which can be experienced, and it is designated by Hui-Neng as “self-nature” or “self-being,” throughout his Platform Sutra. According to Buddhism, the true nature means the Buddha nature. The Buddhata is also called True Nature or Buddha Nature. The enlightened mind free from all illusion. The mind as the agent of knowledge, or enlightenment. In the Thirteen Patriarchs of Pureland Buddhism, the Tenth Patriarch Ching-She confirmed: “Mind, Buddha, and Sentient Beings, all three are not any different. Sentient beings are Buddhas yet to be attained, while Amitabha is Buddha who has attained. Enlightened Nature is one and not two. Even though we are delusional, blind, and ignorant, but even so our Enlightened Nature has never been disturbed. Thus, once seeing the light, all will return to the inherent enlightenment nature.”

The Dharmalaksana Sect divided nature into five different groups. First, Sravakas for Arhats, who are able to attain non-return to mortality, but are unable to reach Buddhahood. Second, Pratyeka-buddhas for Pratyeka-buddhahood, who are able to attain to non-return to mortality, but are unable to reach Buddhahood. Third, Bodhisattva for Buddhahood. Fourth, the indefinite, who have some unconditioned seeds, but are not able to attain to non-return to mortality. Fifth, those who have no Buddha-mind. They are outsiders who have not the Buddha-mind, or men and devas with passions and devoid of natures for enlightenment, hence destined to remain in the six paths of transmigration. According to Complete Enlightenment Sutra, there are five kinds of nature. First, the nature of ordinary good people. Second, the nature of Sravakas and Pratyeka-buddhas. Third, the Bodhisattvas’ nature. The fourth nature is the indefinite nature. Those with the following natures: undeterminate, unfixed, unsettled, and uncertain. The fifth nature is the nature of heretics or outsiders who have no Buddha-mind.

499. Ten Types of Characteristics of Manifestation of a Buddha

According to The Flower Ornament Scripture, Chapter Manifestation of Buddha (37), there are ten types of characteristics of manifestation of Buddha. The first characteristic of the manifestation of a Buddha. It is as a billion-world universe is not formed just by one condition, not by one phenomenon, it can be formed only by innumerable conditions, innumerable things. That is to say, the rising and spreading of great clouds and showering of great rain produce four kinds of atmosphere, continuously making a basis and four kinds of atmosphere of great knowledge of the enlightened. Four kinds of atmosphere, continuously make a basis, which produced by the joint actions of sentient beings and by the roots of goodness of Enlightening Beings, enabling all sentient beings to get the use of what they need. Innumerable of such causes and conditions form the universe. It is such by the nature of things, there is no producer or maker, no knower or creator, yet the worlds come to be: the holder, which can hold the great waters, the evaporator, which can evaporate the great waters, the structure, which can set up all places, and the arrangement, which can arrange and distribute all the goodness. Four kinds of atmosphere of great knowledge of The Enlightened. The Buddhas’ attainment of enlightenment in this way is thus by the nature of things, without production or creation, it nevertheless takes place: the atmosphere of great knowledge of mental command able to retain memory without forgetting, being able to hold the great clouds and rain of teachings of all Buddhas, the atmosphere of great knowledge producing tranquility and insight, being able to evaporate all afflictions, the atmosphere of great knowledge of skillful dedication, being able to perfect all roots of goodness, and the atmosphere of great knowledge producing undefiled, variegated, magnificient arrays of adornments, causing the roots of goodness of all beings taught in the past to be purified, and consummating the power of the untainted roots of goodness of The Enlightened. The second characteristic of manifestation of a Buddha. Just as when billon-world universe is about to form , the rain falling from the great clouds, call “the deluge,” cannot be absorbed or held by any place except the universe when it is about to form, in the same way when the Buddha rouses the clouds of the Great Teaching and showers the rain of the Great Teaching those of the two lesser vehicles, whose minds and wills are narrow and weak, cannot absorb or hold it; this is possible only for the Great Enlightening Beings with the power of mental continuity. The third characteristic of manifestation of a Buddha. Just as sentient beings, by the force of their acts, shower rain from great clouds, which do not come from anywhere or go anywhere, in the same way Great Enlightening Beings, by the power of their roots of goodness, rouse the clouds of the Great Teaching and shower the rain of the Great Teaching, yet it comes from nowhere and goes nowhere. The fourth characteristic of manifestation of a Buddha. Just as no beings in the universe can count the drops of rain pouring from great clouds, and would go crazy if they tried, for only overlord god of the universe, by the power of roots of goodness cultivated in the past, is aware of every single drop, in the same way the Buddha produces great clouds of teachings and showers great rain of teachings that all sentient beings, seekers of personal salvation and self-enlightened ones cannot know, and they would surely go mad if they tried to assess them in thought; only the Great Enlightening Beings , lords of all worlds, by the power of awareness and intellect cultivated in the past, comprehended every single expression and phrase, and how they enter beings’ minds. The fifth characteristic of manifestation of a Buddha. It is as when great clouds shower rain. The Buddha’s manifestation is also like this, producing great clouds of teaching, showering great rain of teaching. There is a great cloud raining called the extinguisher, because it can extinguish fire. In the same manner, the Buddha’s great rain of teaching also called extinguisher because it can extinguish all sentient beings’’afflictions. There is a great cloud raining called producer, because it can produce floods. In the same manner, the Buddha’s great rain of teaching also called producer because it can produce all sentient beings’ roots of goodness. There is a great cloud raining called stopper, because it can stop floods. In the same manner, the Buddha’s also has a great rain of teaching called stopper because it can stop all sentient beings’ delusions of views. There is a great cloud raining called maker, because it can make all kinds of jewels. The Buddha also has a great rain of teaching called maker because it can make all jewels of wisdom. There is a great cloud raining called distinguisher, because it can distinguish the billion worlds of the universe. The Buddha also has a great rain of teaching called distinguisher because it distinguishes the inclinations of all sentient beings. The sixth characteristic of manifestation of a Buddha. Just as the great clouds rain water of one flavor, yet there are innumerable differences according to where it rains, in the same way Buddha appearing in the world rains water of teaching of one flavor of great compassion, yet his sermons according to the needs of the situation are infinitely variegated. The seventh characteristic of manifestation of a Buddha. When a billion-world universe first forms, the abodes of the heavens in the realm of form are made first, then the abodes of the heavens in the realm of desire, and then the abodes of human and other beings. Similarly Buddha appearing in the world first produces the knowledge of practices of Enlightening Beings, then the knowledge of practices of Individual Illuminates, then the knowledge of practices of listeners, then the knowledge of practices of conditional roots of goodness of other sentient beings. Just as the great clouds rain water of one flavor while the abodes created are variously dissimilar according to the differencs in roots of goodness of sentient beings, Buddha’s spiritual rain of the one flavor of compassion has differences according to the vessels, or capacities of sentient beings. The eighth characteristic of manifestation of a Buddha. When the worlds are beginning, there is a great flood filling the billion-world universe, producing enormous lotus flowers, called array of jewels of virtues of the manifestation of Buddha, which cover the surface of the waters, their radiance illumining all worlds in the ten directions. Then the overlord god, the gods of the pure abodes, and so on, seeing these flowers, know for certain that in this eon there will be that many Buddhas appearing in the world. The one-flavored water rained by the great clouds has no distinctions, but because the roots of goodness of sentient beings are not the same, the atmospheres are not the same, and because of the differences of the atmospheres, the worlds are different. The manifestation of the Buddha is also like this, replete with the virtues of all roots of goodness, emitting various different types of lights of unexcelled great knowledge to save different types of sentient beings. First, the atmospheres. At that time there arises an atmosphere called highly purified light which makes the mansions of the heavens of the realm of form. There arises an atmosphere caled array of pure lights, which makes the mansions of the heavens of the world of desire. There arises an atmosphere called firm, dense, and indestructible, which makes the great and small peripheral mountains and the iron mountains. There arises an atmosphere called Supreme High which makes the polar mountains. There arises an atmosphere called immovable which makes the ten great mountains. There arises an atmosphere called stabilization which makes the earth. There arises an atmosphere called adornment which makes the palaces of the earth and sky, of the water and sound spirits. There arises an atmosphere called inexhaustible treasury which makes all the oceans of the billion worlds. There arises an atmosphere called treasury of universal light which makes all the jewels of the billion worlds. There arises an atmosphere called steadfast root which makes all the wish-fulfilling trees of the billion worlds. Next, the Buddha’s lights of unexcelled great knowledge. The Buddha emits the light of unexcelled great knowledge, called inconceivable knowledge perpetuating the lineage of Buddhas, illuminating all worlds in the ten directions, giving the Enlightening Beings the prediction that they will be coronated by all Buddhas, attain true enlightenment, and appear in the world. Buddha’s water of the one flavor of compassion has no distinction, but because sentient beings’ inclinations are not the same and their faculties and characters are different, it produces various atmospheres of great knowledge, enabling the sentient beings to accomplish the actual manifestation of Buddhahood; from the sphere of great knowledge they produce various kinds of lights of knowledge. The Buddha manifesting has another light of unexcelled great knowledge, called pure and undefiled, which makes the untainted inexhaustible knowledge of The Enlightened. There is another light of unexcelled great knowledge, called universal illumination, which makes the Buddha’s inconceivable knowledge universally penetrate the realm of reality. There is another light of unexcelled great knowledge, called sustaining the nature of Buddhahood, which makes the insuperable power of Buddha. There is another light of unexcelled great knowledge, called outstanding and incorruptible, which makes Buddha’s fearless and incorruptible knowledge. There is another light of unexcelled great knowledge, called all spiritual powers, which makes Buddha’s unique qualities and omniscience. There is another light of unexcelled great knowledge, called producing mystic transformation, which makes Buddha’s knowledge of how to cause the roots of goodness produced by seeing, hearing, and attending Buddha to not be lost or decay. There is another light of unexcelled great knowledge, called universal accord, which makes Buddha’s body of endless virtue and knowledge, doing what is beneficial for all beings. There is another light of unexcelled great knowledge, called inexhaustible, which makes Buddha’s extremely profound, subtle knowledge causing the lineage of the three treasures not to die out, according to those who are enlightened by it. There is another light of unexcelled great knowledge, called various adornments, which makes the glorified body of Buddha, gladdening all sentient beings. There is another light of unexcelled great knowledge, called indestructible, which makes the inexhaustible, supreme life span of Buddha equal to the cosmos and the realm of space. The ninth characteristic of manifestation of Buddha. It is like the arising of four atmospheres in space that can sustain the sphere of water; the sphere of water can sustain the earth and prevent it from falling apart. Therefore, it is said that the sphere of the earth rests on the sphere of water, the sphere of water rests on the atmosphere, the atmosphere rests on space, and space does not rest on anything, it enables the universe to abide. The manifestation of Buddha is also like this, producing four kinds of atmosphere of great knowledge based on the unimpeded light of wisdom, able to sustain the roots of goodness of all sentient beings. The Buddhas benevolently rescue all living beings, compassionately liberate all living beings, their great benevolence and compassion universally aiding all; however, great benevolence and great compassion rest on great skill in means; great skill in means rests on manifestation of Buddha; the manifestation of Buddha rests on the light of unimpeded wisdom; the light of unimpeded wisdom does not rest on anything. The atmosphere of great knowledge taking care of all sentient beings and inspiring joy in them. The atmosphere of great knowledge setting up right teaching and causing sentient beings to take to it. The atmosphere of great knowledge preserving all sentient beings’ roots of goodness. The atmosphere of great knowledge containing all appropriate means, arriving at the realm where there are no taints or contaminations. The tenth characteristic of manifestation of Buddha. Once the billion-world universe has formed, it benefits countless various sentient beings. In the same way the manifestation of Buddha variously benefits all kinds of beings. First, the benefits of atmospheres. The water creatures receive the benefits of the water. The land creatures receive the benefits of the land. The sky creatures receive the benefits of the sky. Next, the benefits of the manifestation of Buddha. The manifestation of Buddha benefits all sentient beings. Those who become joyful on seeing Buddha gain the benefit of joy. Those who abide by the pure precepts gain the benefit of pure conduct. Those who abide in the meditation, concentration, and immeasurable minds gain the benefit of transmundane spiritual powers of saints. Those who abide in the lights of the ways of entry into the Teaching gain the benefit of the non-dissolution of cause and effect. Those who abide in the light of nonexistence gain the benefit of nondissolution of all truths.

500. Indestructible Dedication

The indestructible dedication is the second dedication in the ten dedications in The Flower Adornment Sutra. According to the Fa-Hsiang School, this is the stage where the Bodhisattva sees emptiness easily without analyzing existence. First, Great Enlightening Beings attain indestructible faith in the Enlightened Ones of past, future and present because they serve all Buddhas; they attain indestructible faith in enlightening beings, even those who have just resolved on the search for omniscience for the first time, because they vow to tirelessly cultivate all foundations of goodness of enlightening beings; they attain indestructible faith in all the Buddha qualities, because they conceive profound aspiration; they attain indestructible faith in all Buddha teachings, because they abide by them and maintain them; they attain indestructible faith in all sentient beings, because they look upon all sentient beings impartially with the eye of compassion and dedicate roots of goodness to their universal benefit; they attain indestructible faith in all pure ways, because everywhere they amass boundless roots of goodness; they attain indestructible faith of dedication of enlightening beings, because they fulfill their noble aspiration; they attain indestructible faith in all teachers of the ways of enlightening beings, because they think of the enlightening beings as Buddhas; they attain indestructible faith in the spiritual powers of all Buddhas, because they deeply believe in the inconceivability of the Buddhas; and they attain indestructible faith in the practice of skill in expedient means exercised by all enlightening beings, because they include countless various realms of activity. Second, Great Enlightening Beings abide in indestructible faith in various realms such as those of Buddhas, enlightening beings, disciples of Buddhas, individual illuminates, of Buddhist doctrines, and of sentient beings they plant roots of goodness; causing the determination for enlightenment to grow more and more; causing their kindness and compassion to become broad and great; they observe impartially; they accord with and practice the deeds of the Buddhas; embracing all pure foundations of goodness; entering the truth; they assembled virtuous practices; they carry out great works of charity; they cultivate meritorious qualities; and they look upon the past, present and future as equal. Third, Great Enlightening Beings dedicate such virtues to cultivating Omniscience; aspiring to always see the Buddhas; aspiring to associate with companions; aspiring to live among enlightening beings; aspiring to constantly keep their minds on omniscience; vowing to accept and hold the Buddhist teachings; vowing to conscientiously protect, educate and develop all sentient beings; their minds always dedicated to the path of emancipation from the world; vowing to provide for and serve all teachers of truth; understanding the principles of the teachings and retain them in memory; and vowing to cultivate and practice great vows and cause them to be fulfilled. Fourth, Enlightening Beings cultivate dedications in this way. To amass roots of goodness. Once they have amassed various roots of goodness, they cultivate the practices of enlightening beingsby means of the results of these roots of goodness. In every sucessive moment they see innumerable Buddhas, and serve and provide for them in accordance with their needs to accomplish roots of goodness; to develop roots of goodness; to contemplate roots of goodness, to concentrate roots of goodness; to analyze roots of goodness; to delight in roots of goodness; to cultivate roots of goodness; and to abide in roots of goodness. Fifth, Enlightening Beings reverently present the following offerings with pure-minded respect to all Buddhas for countless, incalculable eons, never retreating, never ceasing; they provide innumerable jewels, flowers, garlands, garments, parasols, banners, pennants, adornments; they provide innumerable perfumes, powdered incenses, mixed scents, burning, incenses; ttey provide innumerable services, profound faith, aspiration, pure mind, respect, praise, honor; they provide innumerable jewel seats, flower seats, incense seats, seats of garlands, sandlewood seats, cloth seats, diamond seats, crystal seats, precious streamer seats, Jewel-colored seats; they provide innumerable flowered parks, bejeweled parks, perfumed parks, parks hung with garlands, parks spread with robes, jewel-studded parks; they provide innumerable parks with trees of all precious substances, parks with balustrades of all precious substances, parks covered with nets of chimes of all jewels. They provide innumerable palaces of all precious substance, palaces with all kinds of flowers, palaces with all kinds of garlands, palaces with all kinds of incenses, palaces with all kinds of sandalwood, palaces with stores of all kinds of aromatic resinspalaces of all kinds of diamonds, palaces with all kinds of crystal, all extraordinary fine, surpassing those of the heavens. They provide innumerable trees of mixed jewels, trees of various fragrances, trees of precious raiments, trees of music, trees of fascinating jewels, trees of gem-studded streamers, trees of precious rings. They provide innumerable trees adorned with banners, pennants, and canopies with the fragrances of all flowers. The palaces are also adorned with innumerable lattices, innumerable windows, doors, innumerable balconies, innumerable crescents, innumerable drapes, covered with countless nets of gold, countless perfumes wafting throughout them scenting everywhere, and countless robes spread on the ground. Sixth, after each Buddha dies, enlightening beings also respectfully make similar offerings to all their relics, in order to induce all sentient beings to develop pure faith, to embody all foundations of goodness, to be read from all suffering, to have broad understanding, to be arayed with great adornments, to consummate all their undertakings, to know how rare it is to meet a Buddha, to fulfill the immeasurable power of the enlightened, to adorn and make offerings to the tombs and shrines of Buddhas, to Maintain the teachings of all Buddhas. Their offerings to living Buddhas and to their relics after death could never be fully told of even in an incalculable period of time. Seventh, Enlightening beings cultivate and accumulate immeasurable virtue is all to develop and mature sentient beings without retreating, without ceasing, without wearying, without clinging, free from all mental images, without stopping anywhere, forever beyond all dependence, detached from self and anything pertaining to a self, seal all aspects of their activities with the stamp of truth, realize the birthlessness of things, abide in the abode of Buddhahood, and observe the nature of birthlessness. Eighth, in the care of the Budhas, they set their minds on dedication in accord with the nature of all things; dedication entering into the uncreated truth, yet perfecting created expedient methods; dedication of techniques discarding attachments to concepts of phenomena; dedication abiding in countlessenlightening skills; dedication forever departing from all realms of existence; dedication of expedient application of practices without sticking to forms; dedication embracing all foundations of goodness; great dedication purifying the acts of all enlightening beings; dedication rousing the will for enlightenment; dedication living with all bases of goodness, and dedication fulfilling supreme faith. Ninth, when enlightening beings dedicate such roots of goodness, thought though they go along with birth and death, they are not changed, they seek omniscience without ever retreating. Even though they are in the various realms of existence, their minds are undisturbed, they are able to liberate all sentient beings. They are not stained by compounded things and they do not lose unimpeded knowledge. Their fulfillment of causes and conditions of enlightening beings’ practices and stages is inexhaustible, worldly things cannot change or move them; they fulfill the pure ways of transcendence; they are able to accomplish all knowledge and power; they get rid of the darkness of ignorance and folly; they develop the will for enlightenment, reveal the light of enlightenment, increase pure ways, dedicate to the supreme Way, and fulfill all practices. Tenth, Enlightening beings also cultivate dedication by means of clear and pure intellect they are able to skillfully analyze things; they comprehend all things as appearing according to the mind; they know clearly the deeds are like illusions, the results of deeds are like paintings, all activities are like magic tricks, things born of causes and conditions are all like echoes, the practices of enlightening beings are like reflections. Therefore, Enlightened Beings produce the clear, pure eye of reality, they see the vast realm of the uncreated, realize their null essence, understand the nonduality of things and discover the true aspect of things, fulfill the practices of enlightening beings without attachment to any forms, have the ability to carry out all commonplace acts without ever abadoning pure principles and practices. They are free from all attachments, they remain unattached in action. Eleventh, Enlightening beings think flexibly, without confusion or delusion, without contradicting facts, without destroying active causes. Twelfth, dedicating as is appropriate with clear perception of real truth. Thirteenth, They know the inherent nature of things, yet by the power of skill in means they accomplish results of action and reach the other shore. Fourteenth, with knowledge and wisdom they examine all things and attain knowledge of spiritual faculties. Fifteenth, the virtues of their deeds are carried out without striving, in accordance with their free will. Sixteenth, Enlightening beings dedicate roots of goodness in this way because they want to liberate all sentient beings, want to keep the lineage of Buddhas unbroken, want to be forever rid of demonic activity, want to see omniscience. Their aspiration is never discarded; and they detach from mundane objects and cut off all mixup and defilement. Seventeenth, Enlightening beings wish that all sentient beings to attain pure knowledge, all sentient beings enter deeply into techniques of liberation, all sentient beings depart from the state of birth and death, all sentient beings to attain the bases of virtues of Buddhahood, all sentient beings forever end all delusive activities, all sentient beings stamp all actions with the seal of equanimity, all sentient beings to determine to enter knowledge of all ways of libertion, and accomplish all transmundane qualities.