Words of Wisdom from the Venerable Master Wei Chueh I
To recite the Buddha’s name is to invoke our original nature. By invoking the Buddha’s name, we bring forth the Buddha of our original nature. That is the true meaning of reciting the Buddha’s name.
We have a wordless sutra within our mind. By upholding and reciting the physical sutra with words, we evoke the sutra of our original nature, uncover our own inherent treasure, and truly attain an unwavering faith in the Buddha Dharma.
The aim of practicing Buddhism is to free the mind from the influence of external circumstances and maintain peace and serenity within.
If we lack samadhi power and wisdom, are swayed by the external environment, and give rise to vexations, we will never clearly see the reality of all phenomena. Therefore, we must cultivate samadhi (meditative concentration). With samadhi, we will always be in command, and have the wisdom to know when to advance or retreat, to engage or let go.
If we can gather inward the six senses: eye, ear, nose, tongue, body, and mind, and no longer cling to external circumstances, our delusions and discriminations will diminish and we will naturally be in accord with our pure, original nature.
In practicing Buddhism, we begin with “initial faith.” When we have gradually established “right view”, we will have “right faith.” Having the right faith, our cultivation will be fruitful so we will attain “deep faith”, then our bodhi mind will never regress.
An upstanding, unblemished character is the greatest blessing. A purified mind has the highest wisdom. Using blessings and wisdom to live, work, and study, we will succeed in our careers, perfect our virtues, and complete our Buddhist path.
If we practice the Way step-by-step, constantly cultivate blessings and wisdom, unify samadhi and wisdom, and employ both compassion and discernment, we will become just like the Buddha, attaining perfection in all virtues, blessings, samadhi, and wisdom.
The sutra says, “If we practice without giving rise to the bodhi mind, it is like farming without planting seeds.” All Buddhas and bodhisattvas have great compassion as the foundation. Great compassion gives rise to the bodhi mind, and the bodhi mind gives rise to supreme enlightenment. Therefore, in our cultivation, we must first develop a mind of compassion.
By constantly maintaining our mindfulness, we will have wisdom, samadhi power, and always be our own master.
In cultivating the Way, we should not seek and grasp externally; instead, we should probe within to see whether our mind has given rise to vexations. We should constantly harbor a compassionate mind, be lenient toward others, yet be self-disciplined, frequently reflect upon and examine ourselves.
A great compassionate mind is the Buddha mind. The spirit of Buddhism is compassion and equality. To achieve a mind of compassion and equality: first, we should not kill; second, we should save lives; third, we should practice vegetarianism. If we carry out all these, our compassionate mind will manifest.
To practice Buddhism is to learn from the Buddha, to emulate his purity of body, speech, and mind. When we have achieved the highest and most perfect standard in our cultivation, we will attain the Buddha’s compassion, wisdom, and samadhi power.
All sentient beings have the Buddha nature within. Therefore, besides cherishing our own life, we should also respect the lives of all sentient beings.
“Mountain pilgrimage” is a diligent practice of body and mind. The body prostrates every three steps. The mouth recites the Buddha’s name. The mind is also mindful of the Buddha’s name. Diligence of the three karmas of body, speech, and mind can eradicate and transform bad karma. Blessings and wisdom will then increase and everything will be auspicious.
The bodhisattva is not just a kind of form or appearance, but is the pure intention to benefit all sentient beings.
When this mind is master of itself, all the actions of our daily life will be perfectly appropriate.
By treating all people with a mind of compassion, respect, and equality, we can share the brightness and joy of the Dharma with everyone. That is the bodhisattva way.
A mind of contentment, tranquility, and clarity is true wealth and honor.
When we are able to see through our own delusions and let go, our mind will achieve peace and tranquility.
To practice the bodhisattva way means that we act with a compassionate mind in every situation to benefit all sentient beings.
When we realize our original mind and nature through the Zen practice, our existence will be replete with infinite life, brightness, and wisdom, and we can transcend impermanence and the cycle of birth and death.
To extinguish the vexations in our mind is enlightenment.
By respecting others, we elevate our own mind, and live in harmony with each other.
When we have developed a mind of compassion, our mind will be filled with harmony and brightness.
“With a mind at peace, the thatched hut is safe. With a serene nature, the vegetable roots are fragrant.”If you can harness your ever-clinging mind, abide in the original mind, the original nature, then your mind will naturally be peaceful and serene.
“A dharma does not arise by itself, it is born out of the right conditions.” All worldly phenomena arise from the combination of causes and conditions. Virtuous causes and conditions result in good retribution. Malevolent causes and conditions lead to dire retribution.
“When dharmas arise, the mind arises.” The mind and the outside world give rise to and condition each other. Through prajna wisdom, we will realize that these are all delusions, that all external phenomena are delusive and have no true substance.
“Bodhisattvas dread the cause. Mundane beings dread the retribution.” We should be true and down to earth in all our undertakings. Ask only how much we cultivate, not how much we shall harvest. Work diligently on the right causes, and then you will surely succeed. Conversely, success is unlikely if you aim too high but overlook the groundwork.
The Principle of Causality (cause and effect) in Buddhism actually teaches us to depend on our own diligent efforts. If we understand our life then we can direct our life. If you can perceive these truths clearly, then you can understand your fate and create/establish your fate.
The mind should be lucid and clear, neither thinking of the past, nor of the present, nor of the future; this present mind must always be in command and imperturbable. To abide in “this-mind” is what is called “to live in the present”.
We should pursue a spiritual life. A mind of contentment and tranquility is the true
“Without understanding of the original mind, it is futile to study the Dharma.” Hence, the Buddhist practice does not merely consist of the recitation of the Sutras (scriptures), or making prostrations to the Buddha. The true merit of practicing the Way comes from the awareness of our own mind and the discernment of our self nature. Yet, if one has already attained
understanding of the original mind, one should not neglect the practice of virtuous acts either.
Practicing the Way helps us change our perceptions and purify our thoughts, so that every thought is a virtuous thought. When all thoughts are virtuous, one can then maintain “no thought”. This way, all karmic hindrances will have no room to appear.
(Five Influential Movements of Buddhism) (this is about how to propagate Buddhism, via different convenient means, and also using Buddhism to guide the development in these different areas.)
Buddhism in education.
Buddhism in academic researchc.
Buddhism in culture and arts
Buddhism in sciencee.
Buddhism in daily living
IN ORDER TO ATTAIN LIBERATION WE MUST FACE AND ACCEPT REALITY
And work diligently towards improving our fate.
How can we change our fate?
First, harbor remorse for our offenses;
Second, exercise patient forbearance;
Third, practice virtue to dispel evil;
Last, apply the Dharma principles to turn knowledge into wisdom.
Why are there birth, aging, illness and death? Because the mind, like the ocean waves, is constantly arising and ebbing. Because the mind is changing and flowing, arising and ceasing, the body follows the mind by coming into and ceasing from existence.Therefore we experience birth, aging, illness and death.
Practicing the Way, we must penetrate the nature of all things and learn to let go. This does not mean escaping from them; rather, it is using prajna wisdom and samadhi to pierce the veils of all worldly phenomena. Thus, the mind will not be swayed by the external world; thus, the agitation of the mind-water attains stillness.
What does it mean to have the right understanding and right views? That means to cultivate correctly. If our motivations for cultivation are different, then all resulting merits, wisdom and retribution will be different. True cultivation is to practices all good deeds, without any attachment whatsoever.
What is true prosperity? Counter evil thoughts with good thoughts, so that the mind has no karmic obstructions, no transgressions, and no delusions, until at last even all good thoughts are given up, and one achieves “no thought”. Arriving at the Middle Way Reality, this is true prosperity.
The aim of meditation is to achieve stillness, purity, clarity and awakening of mind.When the mind has awakened, one is truly practicing the Way. The ancients have said, “Hundred of great awakenings; thousands of small awakenings”. This denotes the progressive expansion of the mind and advances in the understanding of life and the universe.
The extraordinary powers in Buddhism are obtained via samadhi. When single-mindedness is achieved, there is instantaneous awareness (such as telepathy). Yet such attainment of extraordinary powers is not the ultimate goal, because one still thinks that the phenomena are external to the mind, that there are external dharmas. The powers coming from having true faith in the Dharma, from practicing the Way, from practicing morality, meditation, and wisdom are the truly extraordinary powers.
The problems in the world are no other than suffering and joy. Suffering and joy are opposed and relative. Joy from stimulation of the senses is like clouds or smoke passing before our eyes; it is short-lived and empty. After experiencing joy, unending attachments and vexations follow. Only when we pacify the mind, when the mind is pure and serene, do we experience true joy.
People have vexations because they not capable of being content. If we always harbor a “grateful mind”, dealing with people and things around us with a mind of gratitude, we will always feel happy and content.
In Buddhism we say, “Vexation is Bodhi (enlightenment).” This means that when we encounter afflictions (distressful circumstances), we must use wisdom to perceive and understand them clearly, turning the afflictive outlook into joy, freedom, and tranquility. “Vexation” and “joy” are, in reality, within one single thought.
”Enlighten the mind and see the true nature;Seeing the true nature one becomes a Buddha.”This is equivalent to the “Amitabha Buddha” of the Pure Land School, which means infinite light and infinite life. Realizing this present-mind, one enjoys the same longevity as that of empty space. The empty space never perishes; neither will this mind, which is replete with infinite life, light, and wisdom.
To believe that every one of us, and every sentient being, has buddha nature; that in affliction there is bodhi; in seeing, hearing, feeling, and knowing is our inherent buddha nature. This is right faith. Thoroughly understand that all dharmas are ultimately empty in nature and that all phenomena are as illusory and unreal as a dream, a mirage, a bubble, or a shadow; this is right faith.
With samadhi, this very mind can always be in command and undistracted by circumstances. With wisdom, we can see things truthfully, and know when to move forward or step back, and what choices to make. With samadhi and wisdom attained, we handle all affairs clearly and properly. As a result, we can be accomplished at school, in our career or in Buddhist cultivation, and we can better follow the various causes and conditions to practice the bodhisattva path.
Gradual cultivation means to enter [the Way] by practice, in which the principle is realized through the practice. Sudden enlightenment means to enter [the Way] by principle, in which the practice derives from the principle. If there are no conditions for sudden enlightenment, there is always gradual cultivation. Gradual cultivation and sudden enlightenment are seemingly two methods, yet they are interrelated; there is no contradiction between the two.
To realize the Way and attain buddhahood, causes and conditions must come together. Even though every one of us has buddha nature, realizing the Way and attaining buddhahood requires our sincere determination, for this is the cause. In addition to our aspiration for attaining buddhahood, conditions must be timely, and we need to learn from a teacher of great knowledge and establish right views. In this way, we will not be misled or sidetracked from the path.
The ancients say, “For a peaceful mind, a humble hut is comfortable; for a calm mind, simple food is flavorful.” As the mind settles, a hut is no less than a palace of the seven jewels, and plain food is more than delightful. But for an afflicted mind, even the most exquisite dishes can taste like wax.
“All the Dharma the Buddha had ever taught is for the purpose of healing our minds. Of what use is the Dharma without these minds?” All the many Dharma gates work as antidotes. To purify the three karmas — physical, verbal, and mental — proper self-discipline and countermeasures are necessary. A person who can well tame their body, speech and mind and take this very mind to nirvana is called a “Skilled Tamer.”
Constantly reflect on whether or not we are keeping our three karmas pure. If not, we remain ordinary beings in the cycle of samsara. If so, we are wise beings liberated and at ease. [Just like] turning the hand from one side to the other, affliction is bodhi. Everyone can do this; it completely depends on whether or not we do the work.
Everyone has a richly jeweled garment. Our practice is to dust it and clean off the stains. Once the stains are removed, instantaneously the jeweled garment is revealed for our endless benefit. Nonetheless, great vows and persistence are required of us to wash off the dirt. This is why we must make great vows, and through our practice our vows are fulfilled.
A sutra says, “Anything can be accomplished with a focused mind.” This is how the mind works. In every moment observe the six senses to keep them from clinging to any of the six sense objects, and from being carried away by circumstances. If the eyes cling to a form or the ears to a sound, immediately regret and repent. This is the most practical cultivation, which will lead to liberation in this life.
”Behold the precepts as the teacher.” The precepts are important because they help us stop our transgressions. By way of upholding the precepts, we steer our body, speech and mind away from wrongdoings. Every moment we keep the three karmas pure then we will be able to resonate with the bodhi mind. This is why the precepts are fundamental to the Buddhist cultivation toward enlightenment.
By way of self-reflection, observation, and contemplation, we transform ignorance into nirvana and completely extinguish the three delusions — our false views and thoughts, dharma ignorance and fundamental ignorance — in the mind, which then becomes the bodhi mind, the pure mind, a mind full of brightness and at ease. This is our everlasting Dharma body and life of wisdom.
The Diamond Sutra says, “If even the Dharma should be abandoned, how much more so the non-Dharma?” The unwholesomeness of this world and its offenses such as fame, fortune, lust, discrimination and resentment are all the non-Dharma. To say that “even the Dharma should be abandoned” means that we do not cling to any wholesomeness; rather, we let it all go. How much more so, then, should we let go of the unwholesomeness of this world?
The mind is Buddha. When there are desires, vexations and attachments in the mind, this Buddha becomes a sentient being. When this mind is pure, a sentient being becomes a Buddha.
No matter how much external circumstances change, if we can see through and let go of vexations, delusions, and attachments, with the mind always in equanimity and suchness, having clarity and true understanding—that is Zen.
Prosperity and adversity both facilitate our cultivation. They are expedient means for our cultivation. Prosperity fulfills us; adversity disciplines us.
Cultivation is a process of self-examining, and not of quibbling about others’ faults, or judging others’ right and wrong. If we are being slandered, do not get annoyed, angry, or complain. Remember “rumors are stopped by the wise”; the truth will surface in time.
If we face suffering without worry then we can remove karmic hindrances, settle disputes, turn our enemies into friends, and be united in the Dharma family.
With respect we eradicate arrogance, with compassion we extinguish anger, with harmony we eliminate violence, with truth and sincerity we eradicate deceit.
To be liberated is not escaping reality. It is eliminating vexations, eradicating erroneous thoughts, and opening the knot in our minds. When the mind is opened to true understanding, that is liberation.
The riches and honor in this life are fleeting, like the dew on the flower, evaporating when the sun rises. The only true prosperity in life is when the mind is pure, clear, and content.
Vexations and joy are only within one single thought. The key is, when faced with the problems in life, can your mind maintain tranquility, will you have the wisdom to understand and observe accurately?
The one key word in practicing the Way is tolerance—to endure patiently and accept suffering. By accepting suffering, we eliminate suffering. This eradicates karmic hindrances, and prepares us for supreme enlightenment.
Purity of mind is to be away from the mind of delusion. The Diamond Sutra says, “the mind moves freely without attachment.” That is the mind of purity.