Principles

The teachings of Mahayana Buddhism emphasize perfect harmony, perfect wisdom, perfect undertakings, and perfect merits. People today should try to appreciate this point and learn from the teachings.

Only the sages' teaching of wisdom can help us improve ourselves.

Buddhism teaches us to eliminate our afflictions and bad habits. In other words, we are to correct our wrong thoughts, wrong mindsets, wandering thoughts, discrimination, and attachments, and accord with the rules of nature and the order in which nature functions.

We should understand the relationship between the entire universe and the rules of nature: the ultimate truth is that everything is indeed one entity and is harmonious. We and the universe and are one entity.

The reason why our merits cannot compare with those of Buddhas and Bodhisattvas is the differences in the minds, in the intentions. The environment changes according to the mind. As ordinary people, we are very narrow-minded; thus, no matter how much good fortune or how many merits we cultivate, we are bound by our discriminations and attachments. But these no longer bind Bodhisattvas and Arhats. Even when they perform a small deed, their merits are infinite. In understanding this principle, our every thought will be perfect, and our merits and virtues will be infinite.

Why does conflict arise? Because one's thoughts, speech, and behavior do not accord with the innate virtuousness of one's nature. When one's thoughts and behavior do not accord with one's nature, conflict will arise.

Why can't one's thoughts and behavior accord with one's nature? If we look carefully, we will find that the origin of conflict is greed. Therefore, in the teaching of Sakyamuni, greed, anger, and ignorance are considered the root causes of conflict and are called the Three Poisons.

The most fundamental among the Three Poisons is greed -- one's greed for material gain.

We see that the universe is ever changing, and the changing never stops for a second. Buddhism calls this "instantaneous arising and ceasing." When the tide rises, it is "arising"; when the tide ebbs, it is "ceasing." We usually see only the constantly changing phenomena, but we do not see the noumenon that manifests these changing phenomena.

Although all phenomena arise and cease instantaneously, and are constantly changing, the noumenon of the universe that manifests and makes changes possible does not change at all. It has the qualities of neither arising nor ceasing, neither coming nor going, neither eternal nor impermanent, and neither one nor many. These are the qualities used to describe the noumenon of the universe. It is our "original face before birth."

Needless worrying is also an indication of karmic obstacles. The past is past, what is the use of dwelling on it? Tomorrow is yet to come. To wonder about it is to have wandering thoughts. Some people are extremely good at worrying and wondering about the past and the future. They can do so all day long. This is to make a mountain out of a molehill and this is a karmic obstacle.

What kind of mind are we using now? The deluded mind, not the true mind. There is no hindrance in the true mind. With the deluded mind, when we try to see something with our naked eyes, we cannot see it clearly.

It is like looking through distorted glasses, seeing the external environment through a layer of delusion. This delusion is the Eight Consciousness and fifty-one mind objects. With the glasses heavily contaminated, we then interact with the external environment through these consciousnesses and mind objects. Therefore, the environment has changed to that of the Six Dusts.

When these consciousnesses and mind objects are not applied to see the external environment, then we do not see the environment of the Six Dusts but that of the true nature.

Our every thought and every action are recorded, like the data in a computer. Our Alaya Consciousness records all our good and evil thoughts and actions, similar to what a computer does. This is our database, containing not only data in this lifetime but also data from all past lifetimes. Spiritual beings and people who have the ability can read our data.

Therefore, we should be cautious with our thoughts. We should not allow any evil thought to arise. Every thought should be of benefiting all beings and not be of harming them. This way, we will truly succeed in attaining great virtue.

Greed, anger, ignorance, arrogance, and doubt are the roots of all natural disasters. They are also the root causes of human diseases. When one has the causes of illness--greed, anger, ignorance, arrogance and doubt--in one's mind, one tends to feel resentment, hatred, vexation, anger, and annoyance and thus gives rise to thoughts of killing, stealing, sexual misconduct, and lying. The retributions will be the malfunction of the internal organs and the occurrence of diseases and epidemics.

When I wanted to study Buddhism with Mr. Li Bingnan and to formally become his student, he put forward three conditions: "First, from today on, you can only listen to my lectures. You are not allowed to listen to any other Dharma masters or lay practitioners. Second, from today on, you are not allowed to read any book, be it a sutra or any kind of book, without my permission." The first condition blocked my ears, and the second covered my eyes. "Third, what you have learned does not count with me. You are to forget it all. Today, you start anew with me."

These three conditions were very harsh. When I first heard them, I thought that this teacher was very autocratic, domineering, and unreasonable. He sounded so incredibly arrogant. Nevertheless, after consideration, I accepted his conditions and became his student. I did not know then that these conditions were precepts meant to help me cut off my afflictions.

The more one sees and listens, the more afflictions one has; the less one sees and listens or when one does not see or listen, one will have no afflictions. So, my teacher used this method to help me fulfill the vow of "Afflictions are inexhaustible; I vow to end them all."

When we, ordinary people, look around us, we see only the illusory, ever-changing phenomena, not the truth of these phenomena. It is like looking at a stormy sea. We tend to see waves and surf. We forget the truth. What is the truth? The truth is that the waves and surf are water.

When the Buddha said that all phenomena are empty, he meant that the noumenon is empty: all the phenomena do not have self-nature and are empty in themselves. Everything is empty and without self. "Self" implies being in control. "Everything is empty and without self" means that no one controls the phenomena.

Then, how do phenomena come about? They arise from the combination of various conditions. Boundless conditions gather and generate them. Therefore, phenomena do not have self-nature or self-identity.

When we are clear about this truth, we should absolutely not attach to any phenomena or give rise to any thought. The mind should always be pure, impartial, and awakened.

If we see someone in need and unreservedly give him one dollar, then the merit of this accords with our true nature because at that time we did not discriminate between others and us. We did not distinguish between receiver and donor. We were not attached. In this way, the merits from giving one dollar are infinite for they are the uncovering of our virtuous natures.

Jealousy and hatred are indeed thoughts of stealing. Why? Because one does not like to see others doing better. This mindset is not normal. Wishing that others be worse off, or becoming displeased, critical or slanderous when seeing virtuous people or good deeds being done--these are all thoughts of stealing.

A virtuous person delights upon seeing other virtuous people or good deeds and will wholeheartedly assist these people and help them accomplish their good deeds.

A virtuous person will set a good example for whatever community he is in, and his good deeds will definitely benefit the general public.

When we help others achieve their goals, we will succeed in our cultivation of virtues. When we obstruct others, we are committing tremendously grave offenses.

If our every thought is of self-benefit, our self-attachment will grow daily. Even as we plant some good causes, our attachments will increase. The Buddha told us that if we wished to transcend the cycle of birth and death, we must rid ourselves of both self and knowledge-attachment. Self-attachments are afflictions that hinder us from attaining purity of mind. Knowledge-attachment hinders us from uncovering our all-knowing wisdom, our true wisdom.

What exactly is no wandering thoughts? What is correct thought? Having no wandering thoughts is being free of all wandering thoughts, all discriminations, and all attachments. Correct thought is a clear and correct understanding of all principles and matters, causes and results, and the noumenon of anything and its phenomenal expressions.

Therefore, in correct thought, there is wisdom, and there are virtues and capabilities, and auspicious marks. in correct thought, there are no wandering thoughts, discriminations, and attachments.

The Diamond Sutra says: "Even the Dharma has to be laid aside, let alone worldly teachings." "Dharma" refers to the Buddha-dharma. One should not be attached to the Buddha-dharma either. Any attachment is a mistake.

The Buddha-dharma is like a boat, something we use for crossing a river. Upon reaching our destination, we should let go of the tool that got us there. The Buddha-dharma is to help us overcome difficulties. When we have done so, we should not be attached to the Buddha-dharma and should let go of it too.

As ordinary beings with far too many wandering thoughts, discriminations, and attachments, we view everything dualistically. We do not view all phenomena as one. When our true wisdom manifests, we will know that all phenomena are one, not two.

Take the lid of a mug for example. It is concave on one side but it is convex on the other side. If people do not understand this truth, then two people standing on different sides of the lid will quarrel over whether the lid is concave or convex. This is because they look at the lid from different sides. When they see both sides of the lid, they will realize that concave is no different from convex. They are one, not two.

Ancient sages said that a wise and virtuous person knows that everything including "one sip and one bite" is destined. However, foolish people relentlessly pursue things that are already destined to be theirs.

There is no need to be overly serious or to criticize everything. As we have learned in the Diamond Sutra: "All phenomena are illusory, like dreams, mirages, bubbles, shadows." Nothing is real. As the ancients said, all phenomena are as fleeting as clouds. There is nothing worthy of anger or dispute. There is no point in dwelling on things, for this will hinder our cultivation of purity of mind.

Let go of wandering thoughts... Our true wisdom will manifest.

In Great Master Ou-i's Commentary on the Amitabha Sutra, we read, "One lets go of the phenomena one sees and keeps in mind and never reminisces about them." Letting go refers to how we are to react to our external environments.

Outside stimuli often tempt us. But, ideally, when we see or hear these stimuli, we should not be attached to them. When they are over, we should not reminisce about them again.

Every time we recall them, a seed is planted in our Alaya consciousness, and we create a karmic cause.

Mahayana Bodhisattvas cherish the heart to help all sentient beings. They not only know their own suffering and try to help themselves, but they also want to help all sentient beings. To equally wish to help all beings is the great Bodhi mind. The Infinite Life Sutra tells us that Bodhisattvas "befriend and voluntarily help all living beings."

Even if we do not request it, they come to help. To voluntarily introduce Buddhism to all is the pure cause of a Bodhisattva.

To help all beings, we first need to know how to help ourselves. To do this we free ourselves from worries and afflictions.

All of our encounters in life, whether good fortune or bad fortune, good luck or bad luck, wealth or poverty--all are destined. Ordinary people cannot change this. If we are not supposed to have something, no amount of trying to hold on to it will succeed for long. Conversely, we will naturally receive what we are supposed to. It is not worth the effort to do what is wrong and to risk all in the hope of attaining self-satisfaction.

Conditions may be favorable or adverse. When an adverse condition appears, one should know that it results from a bad cause planted in the past. If a person displeases one or goes against one, then one should just laugh it off, as this will cancel out the karmic debt incurred in the past.

If one becomes angry, one will incur another debt on top of the old debt. Instead of canceling out the old debt, one will have even more problems.

As it is said, "If one owes money, one will replay with money. If one owes life, one will repay with life. Reprisal breeds reprisal. It is cyclical and never ending."

This principle, "to cultivate one is to cultivate all" was explained in the Avatamsaka Sutra. It is the learning and cultivation of non-hindrance. Everything arises from our true nature. If the cultivation is in accordance with the true nature, then it can be regarded as cultivating all. If we do good deeds that are not from our true nature and because we are seeking, we will only receive what we seek -- nothing more. If we seek from the true nature, then not only will we attain what we seek, but also we will gain infinite benefits.

Many practitioners have voiced the concern over what they should do because they found it hard to maintain their aspiration for enlightenment and they often retrogressed. These practitioners stated the truth. It is indeed very easy to retrogress. It is up to oneself to think of a way to prevent oneself from retrogressing. Because people have different capacities and karmas, there is no one fixed method. If there was a specific method suitable for everyone despite their different capacities, then Sakyamuni Buddha would not have needed to teach eighty-four Dharma doors, or countless Dharma doors. He would only have needed to teach one Dharma door!

Greed is the cause of the karma that results in us being born into the hungry ghost realm. By failing to rid ourselves of the resentment and anger caused by greed, we will be born into the hell realm. Ignorance, having no wisdom, results in us being born in the animal realm.

In both worldly teachings and in Buddhism there is truth and falsehood, justice and injustice, right and wrong, good and bad. An ignorant person cannot tell the difference between them. Intentional or unintentional, he or she often confuses falsehood and truth, bad and good.

When we observe all the worries, pain, bitterness, anger, good fortune, misfortune, good, evil, conflicts, confrontations, and natural disasters around the world, we see that they are due to the wrong understanding of the truth about life and universe.

From this misunderstanding, we erroneously generate emotional attachments, differentiate between others and ourselves, and expand the conflicts and confrontations within ourselves to all beings, affairs, objects, and the natural environment outside ourselves. This is why we have worsening disasters everywhere.

In reality, natural disasters are caused by human minds. The Buddha said: "Greed is the cause of flood. Anger is the cause of fire. Ignorance is the cause of wind. Arrogance and inequality are the cause of earthquakes."

Once we understand the fundamental principles, we will understand that everything in this world and beyond arises from the mind and changes according to our perceptions. If we seek to become Buddhas, we will become Buddhas. If we see to become heavenly beings, we will become heavenly beings. Everything accords with the mind.

The Avatamsaka Sutra tells us: "We should observe the nature of the Dharma Realm as everything is created by the mind." Therefore, the way of seeking is to accord with the principle that everything arises from the mind and is changed by our perceptions.

The practice of patience and tolerance is extremely important. Only when we are capable of enduring everything, can our hearts be pure and unaffected by external influences. When we can be unaffected, our external environment will better accord with our thoughts.

We often hear about renunciation in Buddhism. For the vast majority of Buddhists, renunciation does not mean giving up a worldly life and becoming a monastic. It means letting go of one's attachments. The Buddha showed us how for he had no attachments to this world. Unfortunately, as ordinary beings we are still very much attached to the world in our every thought.

Although the Mahayana teachings emphasize substance rather than form, if there is substance, it will certainly be reflected in form. Therefore, if our thoughts transcend this world, our behavior will reflect this.

It is erroneous to [have thoughts of] not wishing for something, because one would reject all opportunities. [Thoughts of] wishing for something is seeking affinities. [Thoughts of] not wishing for something is also seeking affinities. Therefore, Bodhisattvas practice the Middle Way: when they teach beings, they are according with conditions, not seeking affinities.

We often read in the sutras of the fire burning our forest of merits. What is this fire? It is anger and hatred. When we lose our tempers, we lose our merits as well. If you want to know how much merit you have, think of the last time you became angry. With one angry thought, the fire burns our forest of merits.

What is merit? it is purity of mind, concentration, and wisdom. Think about it, if we lose our tempers, how can we maintain our concentration and wisdom? Impossible.

As for good fortune, it is our wealth and intelligence.

When our mind attains Constant Mindfulness of Buddha Amitabha or One Mind Undisturbed, we can accumulate merits and virtues. But with just one outburst of temper, all is lost: no more Constant Mindfulness of Buddha Amitabha, much less One Mind Undisturbed. Therefore, we need to remain vigilant so as not to lose our merits.

The Buddha told us that if we practice the Ten Virtuous Karmas, we will not fall into the Three Bad Realms. Instead, we would likely to be born in the heaven realms if we practice these good conducts diligently.

If we achieve the deep concentration along with the Four Immeasurable Minds of loving-kindness (giving happiness to others), compassion (taking away bitterness of others), joy (liberating others from suffering and feeling happy for them), and letting go (of the first three minds), we will rise to an even higher level of the heavens, the Heaven of Form and the Heaven of Formless.

The law of causality never changes, either in this world or beyond; the more wealth we give, the more wealth we will gain. We do not even know where this wealth will come from, but it will come. The more teaching we give, the more wisdom we will gain, so we do not want to withhold any of our wealth or knowledge.

Poverty is the result of not giving wealth. Ignorance is the result of not giving teaching, and illness and short lives are the result of not giving fearlessness.

If we seek to resolve disasters and conflicts, we must start from within our own body and mind. We need to truly affirm that all beings are one. All phenomenon are in harmony originally. Thinking thus, we will naturally be sincere, compassionate, peaceful, respectful, humble, and loving.

In the Infinite Life Sutra, it is stated:
"Wherever the Buddha's teachings flourish, either in cities or countrysides, people will gain inconceivable benefits. The land and people will be enveloped in peace. The sun and moon will shine clear and bright. Wind and rain will appear accordingly and there will be no disasters. Nations will be prosperous and there will be no need for soldiers or weapons. People will abide by morality and accord with laws. They will be courteous and humble, and everyone will be content, without injustices. There will be no thefts or violence. The strong will not dominate the weak and everyone will get their fair share."

Today, many people are seriously ill. Why do they become ill? Where do the illnesses come from? The root cause is our anger. If we can calm down and never get angry, there will be no more illness. When we learn that, we will be healthy. Although there are still many people and reasons out there that can make us angry, (we Buddhists call them our karmic creditors), we do not have to be so obedient and get angry when they irritate us. If we get angry once they irritate us, then we are fooled.

We have to know the truth. They are here to make me angry. I know that, and I will not follow their will. On the contrary, I will smile at them. in this way, no one can harm me.

Who can harm us? Actually, we can only be harmed by ourselves. If we can learn this, no matter how hard people try to irritate us, we will be impervious. If we can be impervious, we will truly see through to the truth and let go of everything.

When bad causes created in the past encounter present adverse conditions, the retributions for these wrongdoings mature. However, if we refrain from committing further misdeeds, we can suppress the adverse conditions. The bad causes still exist, but without the right conditions, they will not mature.

The principle in changing destiny is based on this conditional aspect of the law of causality. Cause is what was created in the past and is unchangeable; but condition is changeable and controllable.

We reap what we sow. We can plant melon and bean seeds--these are causes. When we do so, we will grow melons and beans--these are the fruits, the results.

But we cannot grow beans from melon seeds or melons from bean seeds. Cause is a constant here. What we will harvest depends on the conditions. If we would like to harvest beans, we plant the seeds for them and put away the melon seeds.

For a cause to come into effect, appropriate conditions are required. For example, seeds need the right conditions, which are good soil, fertilizer, sun, and water to grow well. Even after the seeds are planted--and a cause thus created--we can prevent them from maturing. We simply withhold the water and sunlight. The seeds will not grow. They will not mature into fruits because they do not have the right conditions.

In Buddhism, we are taught not only to love, but that our love also needs to arise from a mind of sincerity, purity, and equality. We call this kind of love compassion. Compassion is rational love.

We also need to use true wisdom. Wisdom is the true mind and emotion is the illusory mind. Love that arises from emotions will change while love that arises from wisdom will never change. Hence, Buddhas do not use love, but instead use compassion.

On appearance, love and compassion seem the same, but their intentions are different. Love may change to hatred but with wisdom, love will never change. All Buddhas and Bodhisattvas will love us no matter what; whether we love or hate them, become jealous, or slander, harm or destroy them. Their compassion for us will never change. This is true love.

Most of us will find that our six senses become polluted when they encounter external surroundings. When these are pleasing, we develop a heart of greed--this is pollution. When these are displeasing, we develop a heart of resentment and anger, which is pollution as well.

We need to remember that the Five Desires of wealth, sex, fame, food, and sleep, and the Seven Human Emotions of joy, anger, sorrow, fear, love, hate, and desire are impurities of the heart. Originally, our true nature was pure without impurities. We need to eradicate all impurities and rely upon our pure heart.

The sutras tell us: "Cause and effect are linked through the past, present, and future." What we undergo in this lifetime are the consequences of what we had done in our previous lifetimes, while what we do now will determine what we undergo in our future lifetimes. If we cultivate very diligently, we need not wait until future lifetimes to reap our rewards; instead we may see our deeds bear fruit in this lifetime!

We should be impartial to all people in any situation, whether they are good or bad. An impartial mind will lead to a pure mind. Attachment as well as dissatisfaction and enmity are wandering thoughts. When one is free of all wandering thoughts, all discriminations, and all attachments, one will attain a pure and impartial mind. When the mind is pure and impartial, one will definitely be awakened, not deluded. One will then realize the goal of "purity, impartiality, and enlightenment."

We read in the Mahayana sutras: "All phenomena are manifested by the mind" and "Our environment changes according to our mind." "Environment" here means mountains, rivers, earth, trees, flowers, and grass. They can all be changed by our minds. We have to remember this sentence.

If I can be a person with a pure, virtuous, sincere, compassionate mind, then the mountains, rivers, earth, trees, flowers, and grass will become strong and wonderful.

If my mind is full of greed, anger, ignorance, and arrogance, and my thoughts are constantly of taking advantage of others to benefit myself, then the outer world will become fragile.

The true nature is of the utmost purity and virtuousness. It is perfect and radiant. Habits are the bad thoughts and views that one acquired after birth. Simply put, the conflict between the true nature and acquired habits is the conflict between altruism and self-benefit. Compassion, loving-kindness, and all virtues are innate in the true nature of all beings; selfishness and all bad thoughts are not.

The Buddha taught us that wealth, wisdom, and long life are all karmic results. If we want to obtain the result, we must first establish and nurture the cause. Good causes bring about good results: bad causes garner bad results. Where there is a cause, there will be a result and where there is a result, there was a cause. This is a natural law that never changes and the law around which all other laws in the universe resolve.

Where do disasters come from? They are the manifestations of our minds. They occur because our minds are impure, with too many aberrant thoughts, which is why we have so many disasters on our planet. The Surangama Sutra tells us clearly that our consuming greed can result in floods.

Our consuming anger can result in fire, causing volcanic eruptions and escalating the temperature of our planet. When our planet gets angry, she shows her temper through volcanic eruptions.

Ignorance brings about disasters caused by typhoons and hurricanes.

Arrogance results in earthquakes. When we are arrogant, our mind is no longer just and we lose our sense of equality. Inequality in our mind causes earthquakes.

Therefore, greed, anger, ignorance, and arrogance are the four root causes of the four different disasters.

Whether attaining something outside of ourselves such as material objects or inside ourselves such as virtues, we still need to seek from within, from the mind. Seeking from the outside would be futile. Why? The outside factor is a constant--it cannot change. The mind is a variable--it changes.

How do man-made calamities, war, for example, come about? They are from the confrontational and conflicting thoughts in our minds. For example, when there is profit, who do we think of benefiting first?

If we think of ourselves first, then it will be difficult to avoid conflicts of interest with others. If everyone thinks of him- or herself, how can this world be safe and secure?

On the other hand, if everyone can put others before themselves, how can this world be in disorder?

Many scientists now believe that everything in this world is composed of elementary particles such as electrons and quarks, and that they are all actually tiny quantum particles (photons) vibrating at different frequencies. Those quanta that vibrate very slowly form rocks and minerals. Those vibrating faster form animals, plants, and human beings. Those vibrating even faster become television and radio signals. Everything in this universe is made up of quanta that are generated intensively and continuously, and these quanta originate and die at a speed faster than we can imagine.

If one has the slightest thought of self, trouble will follow. Why? Because one makes mistakes when one has even a thought of self-interest. Only when one has no thought of self-interest and has truly let go of everything will one's mind be liberated and one's wisdom be uncovered.

To reconcile conflict, it is imperative to decrease and eventually let go of the desire for material gain. The opposite of material gain is benevolence and justice, which is compassion (cibei) as taught in Buddhism.

Benevolence is ci -- helping all beings attain happiness and sacrificing oneself for others. Justice refers to helping all beings and suffering. It is equivalent to bei. Therefore, Buddhism advocates "Compassion is the essence, and expediency is the means," while Confucianism teaches benevolence and justice. Although the words used are different, they convey the same meaning. Mencius' method of solving a problem is exactly the same as that of the Buddha: they both start from the root causes.

Matter is accumulated from units of consciousness, (the rapid arising and ceasing of thoughts). There is no matter that exists without consciousness. Both physical and mental phenomena are derived from our thoughts. Once our thought arises, various phenomena in the universe appear. Once our thought ceases, the universe disappears and at the same time our true nature instantly emerges.

All phenomena in the universe are one entity and are the manifestation of the true nature. When one thought arises, all objects instantly appear. When there is one existence, all exist. When one existence ceases, all existence ceases. There is no order or before and after. It is much like the television screen that changes images all the time, but all the changes come from one screen. Different images are the result of different frequencies of transmission. The change of frequency can be compared to the change of thoughts. When one thought arises, all objects follows. That is why Buddha said: "All phenomenon arises from the mind."

We need to avoid all that is evil and embrace all that is good. We begin with ourselves. First, we cannot allow ourselves to be affected by worldly phenomena. In other words, we must not be attached to the Five Desires and the Six Sense Objects but let go of them, for as long as we cling to them, we will never eradicate our selfishness.

These thoughts of self-benefit are the root of all negative karma. All good deeds that are done out of evil intentions will become evil.

A person who has a thorough and correct understanding of the truth of life and the universe--all principles and matters, the noumenon of anything and its phenomenal expressions, and causes and results--is called a Buddha. A sage also has a clear understanding of the truth of life and the universe but not thoroughly. The difference between a Buddha and a sage is the extent of understanding.

Confucianism and Buddhism both teach us to be better people, to be virtuous, and to achieve universal harmony after we achieve personal harmony. The Buddha said in the Ten Virtuous Karmas Sutra that Bodhisattvas have a method that can help them end all sufferings in the Three Evil Paths. The method is being mindful of and contemplating wholesome thoughts often, and observing wholesome behavior and speech night and day, without having even the slightest non-virtuous thought. This way, one will end all evils forever and perfectly accomplish good dharmas -- wholesome thoughts, behavior, and speech.

When we contemplate carefully, we see that all the complex problems throughout history and around the world arise from contradiction, conflict, opposition, and inequality. When we probe deeper, we see that the root of conflict is the conflict between the true nature and the acquired habits of humanity. In other words, it is the conflict between altruism and self-benefit.

Therefore, the Buddha taught this fundamental principle: "When the mind is pure, the land will be pure. When the mind is at peace, all beings will be at peace. When the mind is impartial, the world will enjoy equality." He taught us to purify ourselves, enrich our spiritual life, return to our original goodness, and achieve harmony of body and mind.

This way, all the contradictions, conflicts, oppositions, and inequalities in the world will naturally be resolved.

If our every thought is of ourselves, ego-attachment will worsen day by day. How then can we transcend the Three Realms? This is why the Buddha taught us to always think of benefiting all beings. This way, the thought of benefiting ourselves will gradually diminish and go away. our every thought and every deed should be for all beings, not for ourselves.

When all beings have good fortune, we too have good fortune, because we are also one of the beings. Similarly, we cannot avoid misfortune if all beings have misfortune.

Goodness springing from our hearts arises from true sincerity and is true goodness. What is true goodness and false goodness? We must look into our hearts to see if we are genuinely practicing goodness. False goodness is simply following others, to act without sincerity while wishing for a return. True goodness is to wish for nothing in return.

Learning and practicing Buddhism is nothing other than letting go of wandering thoughts, discriminations, and attachments. When one does so, the true mind will manifest. It is true that "in Buddhism, every wish can be fulfilled."

Why do all our merits get destroyed with just a little anger? Because we lose our purity of mind. Therefore, all the teachings and attainments are based on patience and deep concentration. They are not only the key to our cultivation in transcending the cycle of rebirth, but the key to worldly matters as well.

"To remain unmoved by slander" is deep concentration and is the revelation of wisdom.

To become angry due to slander is a manifestation of karmic obstacles.

We can choose whether to have our wisdom revealed or our karmic obstacles materialize.

If one seeks wisdom, one must achieve a pure mind. When one has a pure mind, wisdom manifests. A pure mind is like a mirror. Its function is to see everything clearly in its reflection. This [seeing everything clearly] is having wisdom.

If one wants to have a pure mind, one's mind must not be contaminated even in the slightest way--by mundane teachings (the Five Desires and the Six Dusts) or by supramundane teachings (that is, Mahayana, Theravada, True Teachings, or Provisional Teachings). This is very important. One must try to have a mind of the utmost purity and words and behavior of the utmost virtuousness.

Not only do human beings possess the heart of compassion, animals do too. This is truly the virtuous original nature. The nature of animals is no different from ours, but because they are even more deeply deluded than we are, they have been born as animals. All the beings in the Ten Dharma Realms share the same true nature. This is why the Buddha, in the Mahayana sutras, spoke of "unconditional great compassion and the kindness of realizing that we are one entity."

One is jealous because one cannot bear to see others do well. A person receives something good because this person had cultivated a good cause--this is his or her reward. What is there to be jealous of? If we want good rewards, we only need to plant good causes. We should know to rejoice at others' meritorious deeds and help them accomplish them.

Why can Buddhism resolve all problems? The Avatamsaka Sutra says: "All phenomena are manifested by the mind." This means that all the physical phenomena and mental phenomena in life and the universe, and even abstract concepts, are created by our own minds and have nothing to do with other people.

When a thought arises, phenomena will manifest. When the mind is still, no phenomena will manifest. This is natural. It is described as "it is the way it is" in Buddhism.

Humility enables us to preserve our good rewards. Without it, we will lose what we have accumulated and all of our efforts will have been in vain. We need to rely on humility for it enables us to preserve our goodness.

People often say that one brings nothing with one at birth and one takes nothing with one at death. When we die, we cannot take anything that we own with us. We must clearly understand this truth. Does anything we have now belong to us? No!

If we think that what we have belongs to us, this is ignorance. What we have we are just using temporarily, like when we stay in a hotel. Nothing belongs to us. If we can thoroughly understand this reality, we will not have greed. We will be at ease regardless of what we encounter in life and will not mind or take anything seriously.

When we understand the truth, we will have peace of mind. When we have peace of mind, we will surely see the truth. Therefore, we should let go of everything that is irrelevant--absolutely give no rise to greed. We should enthusiastically do more good deeds for the sake of all beings and society.

People in this world do not understand the truth of life and the universe. They are ignorant and selfish. The Buddha told us the truth of life and the universe--the entire Dharma Realm is one entity, and the true nature of Buddhas and Bodhisattvas and that of all beings are one.

From this, we realize that we and all the other beings in the entire Dharma Realm are closely knit--when we love ourselves, we will love all beings; when we help others, we are helping ourselves.

Virtually everyone would prefer to be good. Even the worst person will usually say that he or she would like to practice goodness. From this, we can conclude that a good heart and behavior is the true nature of humanity. Buddhism teaches us that this is a virtue of our true nature.
If this is the case, why do people resort to immoral conduct? Two reasons. First, people commit bad deeds because of their afflictions and bad habits. Second, they do so because of bad conditions. While they are committing bad deeds, most are bothered by their conscience, unfortunately, they do not have any good friends to help them to reform, and so they become more deluded and confused.

The Buddha divided all activities into three kinds: good, bad, and morally neutral. Morally neutral means that the activity is neither good nor bad. For example, wiping one's face with a towel and drinking a cup of tea are morally neutral activities.

Instead of losing our tempers and becoming angry, we should sincerely reflect and remind ourselves that we are only human and that each of us has faults. If we cannot forgive others' shortcomings, how can we expect them to forgive ours?

Thinking in this manner, we will no longer condemn others but will instead feel empathy for them. People only make mistakes due to their ignorance. They lack the ability to distinguish between true and false, proper and deviated, and between harmful and beneficial. Thus, they cannot correct themselves, end their erroneous ways, or cultivate kindness.

We should feel sympathy for them and not be reproachful. In so doing, we follow the Buddha's and Bodhisattva's way of relating to people and situations.

If one cultivates good fortune but loses one's temper often, harbors hatred and jealousy, is arrogant, or loves to outdo others, one will have no merits but will still have great good fortune. This is because good fortune cannot be burned away. Which path will this kind of people be reborn in? The Buddha said that they will be reborn in the path of Asuras. Asuras have good fortune but no virtues. They are prone to anger and lose their temper easily and hurt others. But when they use up their good fortune, they will fall into a bad realm.

Buddhism often talks about "anger and resentment in the third lifetime" -- one cultivates good fortune in the first lifetime, enjoys it in the second lifetime, and falls into a bad realm in the third lifetime.

When a family member is in a crisis, we should recite sutras and a Buddha's name, and then dedicate the merits to all beings throughout the universe. We should wish that all living beings will no longer suffer, but be happy and healthy. When we are sincere in this thought, our family members will gain as well. Why? Because our heart is truly pervasive!

People often say, "I have dedicated all my merits to others and gained nothing for myself. What is the use in practicing goodness?" This could only come from a narrow mind. If we prostrate in front of the Buddha but do not feel any response, it is because our hearts are selfish. We are totally self-seeking and do not know that we should magnify our merits so that they encompass the entire universe.

When we dedicate the merits to all living things, it is like passing on a light. We use our flame to light those of others, so that the whole world is bathed in brightness. This results in great benefit for all with no loss to ourselves.

People who practice Buddhism need to dedicate the merits from practice to all living beings in the universe, to awakening, and to reality, in order to uncover the perfect complete true Buddha-nature.

From this, we realize that we and all the other beings in the entire Dharma Realm are closely knit-when we love ourselves, we will love all beings; when we help others, we are helping ourselves.

The law of cause and effect, what we often refer to as karma, spans many lifetimes. When someone takes advantage of you financially, you are leaving behind money that is meant for future lifetimes when it will be paid back. Do not dwell on this matter. Do not hesitate to do good deeds because of these obstacles. Just as we appreciate material things coming to us now, we will likewise appreciate them in the future, whether that future is close or distant.

It is most important that as Buddhists, we know exactly why we are practicing -- to accumulate the ultimate good fortune for our last moments of life. What is ultimate good fortune? It is to know that when our time is up, we can leave this world without illness, in a sitting or a standing position, and that we know exactly where we will be going. This is the greatest good fortune, but most people are unaware of this. Practitioners should constantly remind themselves to share their good fortune with others. That way the good fortune will be even greater.

Our viewpoints, speech, and behavior all flow from our true nature when we see our true nature. Otherwise, they flow from our afflictions and residual habits.

Our viewpoints, speech and behavior are still selfish and dictated by our greed, anger, and ignorance. There is no selfishness or greed, anger, and ignorance in Buddhas' and Dharma-body Mahasattvas' viewpoints, speech, and behavior. We should ask ourselves if we are still selfish, or if we still have greed, anger, ignorance, and arrogance. If we still like this or dislike that, we still have an ego that likes and dislikes.

When we have an ego, then we still have selfishness. Even if there is only a trace of any of those in us, we are not yet awakened. We still have not seen true nature. One who has seen true nature is completely free of selfishness, greed, anger, ignorance, and arrogance.

Maitreya is an expert on the consciousness-only teachings. He said that in the arising of thoughts, there are 1.28 x 1015 wave motions in one second. With every wave motion, physical and mental phenomena simultaneously manifest. Think about this. When we watch a movie, twenty-four frames are flashed per second, which already makes us feel that the scenes on the screen are very real. The present universe--the external environment that our six senses come into contact with--appear to us at the super speed of 1.28 x 1015 frames per second. This is why it is stated in the Diamond Sutra: "All phenomena are illusory." This is the truth, not just a description, of all phenomena.

When we are reborn in the Western Pure Land, our wisdom, capabilities, virtues, and abilities will be uncovered. We will then be able to come back to the Nine Dharma Realms to help those who have an affinity with us. What affinity? Repaying kindness, taking revenge, collecting debts, and repaying debts.

We help those who have these four kinds of affinity with us. As long as there is affinity, with wisdom and expedient means, we will be able to help them end delusion and attain enlightenment, and to help them transform from ordinary people to sages. When we help others achieve these goals, we also achieve in our cultivation of virtues, wisdom, and good fortune.

When someone offends us for no reason at all, it is their problem, not ours. If someone attacks us unfairly, it does not concern us. Even if they attack us physically, there is no reason to become angry. This body is not "me". Purity of mind will never be hurt by attacks, as purity of mind by its nature contains nothing. It is a shame that we do not employ purity of mind when we interact with others or circumstances.

What we use is the illusory mind not the true self. Buddhism teaches us to seek the original self. This true, pure mind does not give rise to any wandering thoughts. Our surroundings will not affect the pure mind. If something does not concern us, why should we worry about it? Why should we be so attached to it? Once we sever all wandering discriminatory thoughts and attachments, what is there to concern us? Nothing.

By understanding the logic, our minds will be settled and no longer affected by external conditions, and we will achieve perfect peace of mind. Regardless of what happens around us, we can remain calm. When we encounter favorable conditions, we do not give rise to the heart of greed. Encountering unfavorable conditions, we do not give rise to the heart of anger. Regardless of the circumstances, we are able to maintain the mind of purity, equality, and compassion to genuinely reform ourselves.

The Platform Sutra says: "If one is a true practitioner, one will not see the faults of others." Why will one not see the faults of others? Because one regards all dharmas as illusory! There is no fault. There is no merit. No good and no evil. One's mind is impartial: without discrimination or attachment, there is neither good nor evil, neither right nor wrong, and neither true nor false. One will naturally not speak of the faults of others. Therefore, good or evil, right or wrong, and true or false--these are unfounded discriminations formed by people in this world.

Modern scientists acknowledge that matter in the universe is generated by waves. The speed of waves is very rapid. This wave originates in the vibration of thoughts.

Matter does not exist. It is an illusory phenomenon of the entangling and accumulation of thoughts. Its foundation is thoughts. Without thoughts, there will be no matter. This conclusion coincides with the teachings in the Buddhist sutras, which say that an unawakened thought is the mark of karma.

The mark of karma is a phenomenon of the vibration of thoughts. From vibration manifests the spiritual phenomena and the physical phenomena. Understanding this, we will realize the objects change in accordance with the mind.

Those who achieve the four dhyanas and the eight concentrations cannot transcend the Six Paths because they are attached to the state of meditative concentration they are in and will not let go of it. Attachment leads to greed, which is still a wandering thought.

This is to remind us to exercise wisdom. We can enjoy the state of meditative concentration but should not be attached to it. If we can achieve this non-attachment, there will be no adverse effects.

It is the same with our present situation. We can enjoy whatever we are experiencing but we should not attach to it. If discriminations and attachments arise in us, then we are wrong and will have trouble.

As beings ensnared in the cycle of rebirth, we are all subject to what is called the Eight Sufferings. The first seven -- birth, aging, illness, death, separation from loved ones, association with those we dislike, and unfulfilled desires -- are suffering as retribution. The last one, the suffering due to the five aggregates, is a general description.

Where does suffering come from? The Buddha talked about "suffering due to the five aggregates." The five aggregates are form, feeling, conception, impulse, and consciousness. Form refers to the physical body. Feeling, conception, impulse, and consciousness refer to mental activities.

All living beings are made up of these five aggregates. In other words, life is the combination of matter and mind. The body is matter and thus is subject to birth, aging, illness, and death. Mentally, we are subject to the experience of unfulfilled desires, separation from loved ones, and association with those we dislike.

Positive and negative karma as well as the entire universe are created from our mind. The Buddha told us in the Avatamsaka Sutra: "The nature of the Dharma realms arises from the mind. Nature is essence and essence is the mind." How do Mahayana Bodhisattvas enter the hell realms to help the beings there?

These enlightened beings do so by understanding the principle that everything arises from the mind.

We learn from the Ksitigarbha Sutra that to break through the doors of the hells, one needs to understand that everything arises from the mind. What is Hell? A creation of our minds. Understanding this, we will learn that there are no gates to hell--we can come and go freely!

How can one be truly free of confusion or delusion? Let us observe a truly awakened person. This person has a clear understanding of him or herself as well as the living environment. Understanding is awakening. What is the standard for understanding?

The Buddha was a truly awakened person. He is our standard. The Buddha said that the truth of this world is "Suffering, emptiness, and impermanence." This is the truth of this mundane world. No one can escape from this.

This world is filled with suffering, is empty in nature, and is impermanent. We must clearly understand this. When we do, we should abandon suffering, emptiness, and impermanence in this world and seek the state of permanence, joy, true self, and purity. Achieving this, we are truly awakened. The state of "permanence, joy, true self, and purity" is the state of Buddhas and Bodhisattvas.

Whether intentional or unintentional, obstructing others or harming others to benefit ourselves is something that we must not do. Our lives are short. When we try to benefit ourselves, how much benefit can we gain and for how long can we enjoy it?

And for this, we will have the retribution of falling into the Three Evil Paths. The length of time we suffer there will far exceed the amount of time we spend enjoying those fleeting benefits.

Why would we want to do such a foolish thing?

N a m o A m i t a b h a B u d d h a