Wisdom of the Buddhas

Chapter 1

Based on the Talks of Venerable Master Chin Kung

Translated by Silent Voices

By Venerable Wu Ling

Venerable Wuling is an American Buddhist nun of the Pure Land school of Mahayana Buddhism.

Collect, organize and shared by Prusha Zhang

Be Mindful of the Kindness of Others,

Repay the Kindness With Gratitude.

Today, we see an increasing number of people around the world starting to practice Buddhism but many do not understand what it is and thus cannot truly benefit from it. Buddhism is a most virtuous and perfect education directed by the Buddha towards all sentient beings in the universe. It covers a boundless range of phenomena and principles that is much broader than what is currently studied in modern universities. It is an education of the wisdom and understanding of life and the universe and is not a religion.

How can we tell that Buddhism is an education? Today, the terms teacher and student are only used in school. First, we call Buddha Shakyamuni our Original Teacher. In the sutras, those who listened to him were called students and this is what we call ourselves today. This teacher-student relationship is only found in education.

Another reason that Buddhism is an education is also to be found in the sutras, where we learn that the students would ask questions of the Buddha, who would often reply in turn with another question to help the students realize the answer themselves. If the students did not thoroughly understand, or thought that we would not understand, they would ask for further clarification. This is essentially a classroom discussion. Please understand that Buddha Shakyamuni simply taught; he conducted neither ceremonies nor rites.

Buddha Shakyamuni’s teachings can help us to understand why we live as we do and how we can change and uncover our wisdom but this is not the worldly wisdom we think of today. Rather it is the ability to perfectly comprehend the true reality of life and the universe. One who has perceived this wisdom is called a Buddha, which means wisdom and enlightenment. Buddha Shakyamuni, told us that all sentient beings possess this innate wisdom and ability, so all beings are equal. But, although we are equal in origin, presently we cannot see this because everyone’s wisdom and abilities differ.

In our society, there are those who are intelligent and those who are not, those with great ability and those with less. This is due to our varying degrees of delusion. Our innate wisdom and debilities are thus temporarily lost. However, if we can break through this delusion, then we will be able to recover these abilities.

We often read in the sutras, which are recorded teachings of Buddha Shakyamuni, that Buddhas do not directly help sentient beings. They can only assist from the side by explaining how we delude ourselves. After realizing this, it is entirely up to us to diligently put his teachings into practice so that we may then become Buddhas. Accomplishing this is attainable by all sentient beings. However, a teacher can only educate us about the principles, tell us of his or her experiences, and suggest various methods for our practice and attainment. The rest ultimately depends upon us. We are the ones who need to be enthusiastic and diligent in order to attain achievement.

Once we comprehend that Buddhism is an education, we will then see why in learning centres where this is understood, we do not regard the Buddha or Bodhisattva images as gods to be worshipped. First we do so to remember and repay our gratitude for this truly great education that we have so fortunately encountered in this lifetime.

The second reason we make offerings to the Buddha is to follow the examples of the virtuous. Buddha Shakyamuni was an ordinary person like us; yet, he reached enlightenment. What is there to stop us from achieving this as well? Therefore, his images serve to remind us every moment to advance diligently towards this goal.

The Buddha and Bodhisattva images are not to be regarded as gods or objects of superstition. The images of Buddhas, who are perfectly enlightened beings and Bodhisattvas who are enlightened sentient beings, have many appearances. This has often led to the misconception that not only is Buddhism a religion, but one that worships many gods. These perfectly enlightened beings and enlightened sentient beings represent infinite wisdom and virtuous abilities that cannot be completely represented by merely 1 name. The names of the perfectly enlightened beings represent these complete, innate, and virtuous abilities already within our original-nature. The names of the enlightened sentient beings represent cultivation of different virtues.

We said earlier that Buddhism is not a religion. Why is it not a philosophy, an academic study? Philosophy is just one course that is offered at a college or university. Buddhism is a whole university in itself. It includes many areas of learning not just one. In regards to time, it encompasses the the past, present and future. In regards to space, it encompasses everything from our daily lives to the infinite universe.

We need a profound, intuitive comprehension to truly understand the reality of life and the universe. But, we are deluded, because we see everything in opposition to each other, not knowing that in reality everything is actually one, not two. This delusion is why we are leading lives of suffering and why the Six Realms exist. The wisdom and virtuous abilities in our original natures have yet to be uncovered, so all our views and ways of interacting with life are incorrect. The erroneous acts committed due to these incorrect views and ways of interaction have resulted in the suffering of reincarnation within the Six Realms of heavens, demi-gods, humans, animals, hungry ghosts, and hells. The goal of the Buddha’s teachings is to help us to break through our misconceptions, to be awakened, to escape this suffering to obtain happiness. What do we seek? Perfect Complete Enlightenment.

There are three stages of enlightenment. First is “Proper Enlightenment.” In our world, there are some very intelligent and wise people who have attained higher realization than most people have. However, although they may have reached a certain level of realization, the Buddha would not recognize their knowledge as the proper enlightenment, because they have not severed their afflictions, the conditions that cause pain, distress and suffering.

These individuals still dwell on the rights and wrongs of others, on greed, anger, ignorance, and arrogance. They still harbor wandering discriminatory thoughts, and attachments. In other words, their minds are not pure. Without the pure mind, the mind without discrimination or attachments, no matter how high the level of realization one reaches, it is still not the proper enlightenment.

In Buddhism, the standard for proper enlightenment is the pure mind from which wisdom arises. It is the wish of all Buddhas that we attain this proper enlightenment. This is the level of Arhats. They do not have illusory or misleading thoughts and views. They do not dwell on the rights and wrongs of others, or on thoughts of greed, anger, ignorance or arrogance. Only with this proper enlightenment can we obtain true happiness and transcend the sufferings of birth, old age, sickness, death, hardships, the inability to have what we want, separation from our loved ones, and association with those we dislike or even hate. And these occur in the human realms, one of the higher realms in the cycle of birth and death. Most of our time is spent in the lower realms where the suffering seems eternal and the lifetimes seem never-ending.

Practicing Buddhism is to accord with the teachings and to understand the root cause of our problems thus to rid ourselves of wandering discriminatory thoughts and attachments. We then can uncover our pure mind, in turn giving rise to true wisdom, which is proper enlightenment. Therefore, perfectly enlightened beings and enlightened sentient beings would not recognize worldly wisdom, as it lacks the pure mind, the proper enlightenment. Upon attaining this proper enlightenment, we will have the ability to transcend the endless cycles of reincarnation.

Whether talking about the Buddha’s education or worldly education, it is essential to understand the concept of delving deeply into one method in order to attain achievement. This is especially so in Buddhism. When we truly wish to learn effectively we need to follow only one teacher and to practice only one path to ensure a smooth journey. When following two teachers with two different paths, we are bound to become confused as to which path to take. Following three teachers catches us at a T street and with four teachers, we are stuck at a crossroads. Today, people like to learn a lot, but they often fail to attain a good result. The problem lies with being caught at those crossroads, confused as to which one to take. We need to follow just one teacher and concentrate on just one method to succeed and attain achievement in our practice.

What is this achievement? Attaining purity of mind. Upon achieving some degree of purity of mind, we will have fewer afflictions and thus an increase in true wisdom, enabling us to solve problems in this world and beyond. There really is no way to solve problems without this true wisdom, therefor, it is essential in leading happy and fulfilling lives and on a broader scale, helping us to solve society’s problems.

We need to break free of our own views to attain this wisdom for without it, we could misinterpret the meanings within the sutras. If we are able to do away with the mind of selfishness, then true benefits will be ours. With proper enlightenment, only when we have no ego or self-attachment, will we be able to differentiate true from false, proper from deviated and beneficial from harmful. Without breaking through our own views, we will not have these abilities.

One level above proper enlightenment is “Equal and Proper E.” Equal means equal to the Buddha, but not yet achieving Buddhahood. This is the level of a Bodhisattva. Equal and proper enlightenment requires us to break through one degree of ignorance, to attain one degree of Dharma body, the original true body. At this point, the way we view the reality of life and the universe is very close to that of the Buddhas. After breaking through the very last degree of ignorance, perfecting wisdom and enlightenment, we achieve the third level, the “Perfect Complete Enlightenment” that is Buddhahood. 

From the intrinsic nature of Buddhism, we realize that the purpose of our practice is to seek wisdom. Different methods are practiced by different people but the results or the level of the state of mind are the same. Therefore, to criticize other schools would be to slander both Buddha Shakyamuni and his teachings for all these methods were passed down to us from him. Choosing any of these methods will enable us to attain achievement. How can we say that one is better than another?

Among all these different methods, we just need to know how to choose the one that is most suitable for us. First, it needs to be suitable because if we chose a method that was beyond us and was difficult to practice, we would not easily succeed. Second, it needs to be appropriate and convenient for our manner of living and third, it needs to be compatible with modern society, because we cannot separate ourselves from the world or from other people. But regardless of which method is chosen, it is essential to be rid of egotism and attachment in order to obtain the benefits or else all our efforts will be in vain.

Once we clearly understand the goal of the Buddha’s teachings, we will view the sutras differently. These sutras are a vast collection and in order to obtain their benefits, it is necessary for us to know and understand its essence, which is the true reality of all phenomena, the true reality of life and the universe. Life refers to ourselves; universe refers to the living environment that surrounds us. It would be incorrect to treat the teachings as an abstract, obscure learning that had nothing to do with our daily lives because every word in the sutras closely relates to our daily living.

Buddhism teaches us how to live in harmony with the true reality of life and the universe. In other words, we live perfect and wonderful lives similar to those of perfectly enlightened beings and enlightened sentient beings. This is the true, ultimate, and perfect Mahayana teaching. To practice Buddhism, we start by:

Being filial and respectful to parents, teachers and elders,

Having the great compassionate mind,

Nurturing our thinking and wisdom, and

Broadening our minds to care for all sentient beings.

Although in sequence they can also be practiced simultaneously, as each encompasses the others. Being filial includes compassion and wisdom; nurturing wisdom includes filial piety and logic.

Once we have a general understanding of the teachings, how do we apply them daily? First, we need to know what each Buddha and Bodhisattva represents. If we do not, then Buddhism will be reduced to mere superstition. All Buddhist sutras contain these values, characteristics, and the ways of practice; therefore, learning only one sutra is sufficient. However, we need to know how to understand and apply the teachings effectively in our practice.

We will better dong the teachings when we enter a way place, where we will see a container of water on the Buddha table. The clear water symbolizes the principle that our minds need to be as pure as the water; to be void of greed, anger and ignorance. It is calm without a single ripple indicating that we relate to other people and situations with the serene and non-discriminating mind of equality. Also, it is pure and calm, reflecting clearly and thoroughly just as we would see everything around us in a mirror.

Offerings of flowers symbolize the cause as the blossoms result in the bearing of fruit, reminding us that there are consequences to our every thought, word and deed. Lamps or candles symbolize wisdom and brightness illuminating the darkness of our ignorance. The images of lotus flowers symbolize transcending the Ten Realms of existence. First it rises through the mud at the bottom of the pond, which symbolizes the Six Realms of birth and death. Then it rises through the water, which symbolizes the Four Sage Realms. Finally, it breaks through the surface of the water completely transcending the Ten Realms, reaching the one true Dharma realm, the stage of ultimate enlightenment.

The lotus flower teaches us that although we live in the world, we should not become polluted by our surroundings. The lotus flower above the water symbolizes that one day, all beings, from those in the hell realms to those who are Bodhisattvas, will have Perfect Complete Enlightenment. The Buddha realm exceeds the Ten Realms and to become a Buddha is the ultimate goal of our teachings. So, when we see the lotus flower, we are reminded to practice the teachings as well as to transcend to Ten Realms.

Usually in the centre of the main hall of a way place, there are statues of one Buddha and two Bodhisattvas representing our self-nature and our original entity. The two Bodhisattvas represent the virtuous abilities within our self-nature; understanding and practice. If the Buddha in the middle is Buddha Shakyamuni, then the two figures on either side of him will be Manjushri Bodhisattva and Universal Worthy Bodhisattva, respectively representing wisdom and application. Thus, understanding and practice are combined into one.

If the hall has the three sages of the Western Pure Land with Buddha Amitabha in the middle, representing self-nature; then the two figures on either side of him will be Great Compassion Bodhisattva and Great Strength Bodhisattva. They respectively represent compassion and wisdom, completely symbolizing infinite wisdom and virtuous capabilities. So, we again see that Buddhism is a teaching.

There are profound teachings within the names of the Buddhas and Bodhisattvas. The name Buddha Shakyamuni tells us the principles of his education. “Shakya” means humanity and kindness. “Muni” means purity of mind. The teaching of these two values is advocated because many people lack compassion and kindness, thus they are selfish. Sentient beings lack purity of mind and constantly dwell in wandering thoughts, greed, anger, ignorance, and constantly dwell in wandering thoughts, greed, anger, ignorance, and arrogance. Any Bodhisattva who becomes a Buddha in this world will be named Shakyamuni to teach us the remedy for our problems. Once the representations of the Buddha and Bodhisattva images are intuitively understood just by looking at them, we will perfectly comprehend the goal of the Buddha’s teachings.

The main principle of our practice is awakening, proper thoughts, and purity. An initial step in our learning is to Take Refuge in the Triple Jewels. After we have the compassionate heart to Take Refuge in the Triple Jewels by accepting, learning, and practicing Buddhism, we request a Dharma Master to pass on the principles and goal of practicing Buddhism. The Triple Jewels are the Buddha, Dharma and the Sangha. When we take refuge in the Buddha, we are returning from our deluded state of mind and relying upon an awakened, understanding mind. When we take refuge in the Dharma we are returning from incorrect views by relying upon proper views and understanding. When we take refuge in the Sangha, we are returning from pollution and disharmony and relying upon Purity of Mind and the Six Harmonies.

The latter help us to get along harmoniously with others. Not only are these applicable within a Buddhist community but also in any organization or group be it a family, a nation, or the world. The first principle is to share the same goals and views. Everyone in this group shares similar thoughts and views, providing the foundation for living in harmony. If everyone has different views and ideas, then conflicts would be unavoidable, making the group discordant and worse.

The second principle is to abide by the same precepts and rules. There are both broad and narrow meanings within the word “Precept.” The narrower meaning includes upholding the five or then layperson precepts, monk or nun precepts, or Bodhisattva precepts well as the Buddha’s teachings. In a broader sense, abiding by the precepts includes abiding by codes of behaviour, customs, rules and laws of the entire world.

Next, we practice the third principle of living and practicing together harmoniously. This naturally leads to the fourth principle of according with others. When living together and sharing a common consensus, a group would naturally not have any conflicts. To practice with the same goal and to achieve improvement daily ensures that the community will meet the fifth principle, that of experiencing the joy and inner peace from practicing the teachings.

The sixth principle is to share benefits harmoniously. This refers to our daily necessities for we really do not need more than these, wherever we are. Living by the Six Harmonies will help us to get along better with others. When with others, regardless of whether or not they follow the Six Harmonies, we ourselves need to accord with the spirit of these principles to truly follow the teachings.

Another important guideline for our practice is the Three Learnings of abiding by the precepts, deep concentration and wisdom that summarize all the teachings of Buddha Shakyamuni and of all the Buddhas in the past, present and future.

The teachings of the precepts place most emphasis on rules and laws that we need to follow to successfully interact with people and circumstances. This will enable the members of society to enjoy a wonderful and fulfilling life. Worlds absent of law and order are worlds of chaos. Although we may possess good fortune and wealth, we may still be unhappy, living in fear and insecurity if we have discarded law and order.

The precepts thoroughly explain the principles, methods and the state of mind we need to bring about a lawful society and world. The Three Learnings clearly explain this concept. We practice self-discipline thru these precepts to attain deep concentration, then practice deep concentration to attain wisdom. In other words, we practice the Buddha’s teachings in order to uncover our ultimate, perfect wisdom. Once we uncover this inner wisdom, we will know the true reality of life and the universe, including how to restore our original abilities.

Presently we are in a state of delusion. Delusion occurs when the mind and heart are not still, while an enlightened mind and heart remain unaffected. When our six senses encounter the environment; our minds and hearts cannot remain still and this give rise to wandering thoughts.

The Buddha taught numerous ways of practice to enable us to remain unaffected in all situations, not giving rise to any wandering discriminatory thoughts or attachments, thus recovering our original capabilities. This state of mind is deep concentration. Correcting our erroneous thoughts, speech, and behaviour is cultivation. We accomplish these through self-discipline and concentration. For the pure mind, self-discipline is the external standard; deep concentration is the internal standard. While the external standard is important, the internal is much more important because it helps us to achieve our goal to attain wisdom. With self-discipline, we attain the concentration that gives rise to ultimate perfect wisdom.

Whether we practice Buddha Name Recitation, precept observation, mantra chanting, meditation, etc.; if we do not follow the guidelines, we cannot attain purity of mind. With one degree of purity of mind, we attain one degree of W. With two degrees of purity of mind, we attain two degrees of wisdom, etc. Therefore, practicing accordingly while maintaining and protecting our purity of mind to give rise to true wisdom is crucial.

The Six Paramitas are the primary guidelines for Bodhisattvas. Each Paramita encompasses our whole way of living; for example, the first of the Six Paramitas is “Giving.” Most people think of giving as simply donating money, but this is only one of the infinite kinds of giving. On appearance, giving is sacrificing oneself to give to others. However, from its intrinsic nature, giving is letting go.

We can practice giving of our wealth or physical strength. For example, without proper understanding, when we do the same work everyday, we usually feel these daily chores are repetitive and boring. If however, we could understand that we are cultivating the Bodhisattva Way by practicing the Six Paramitas, then our feelings of resentment will be replaced by joy.

Changing our perception of doing the same chores with a giving, non-attaching heart is practicing the Paramita of giving. Not only do we serve those we live or work with, but we also serve as a role model for many others and in this way, not just one but all beings benefit. Being a role model for others is practicing the Bodhisattva Way in guiding sentient beings. The Paramita of giving can be expanded to include the infinite universe.

Giving is comprised of three categories: wealth, teaching, and fearlessness. The giving of wealth includes internal and external wealth. Internal wealth involves all of our mental and physical labours that benefit others. External wealth is the giving of all other things, money, food, etc. As a result, we gain wealth.

The giving of teaching is the willingness to instruct others while not selfishly holding back any knowledge. It is to do our best in educating willing students. As a result, we gain intelligence and wisdom. The giving of fearlessness includes soothing away other’s fears and fostering a feeling of security. As a result, we gain health and long life. Most people wish for happiness, for wealth, intelligence, health and long life. The Law of Cause and Effect explains that when there is a good cause, a good reward will follow. However, we do not receive the reward without first planting the good cause. By practicing all three kinds of giving, we perfectly attain all of these rewards.

After careful observation, we will see that very few people have all they wish for. Some have wisdom, others have good fortune. They planted different seeds. Using Buddhist principles to observe society enables us to now how to conduct ourselves in the future.

Frankly, true wisdom is more important than good fortune. Wealth is good fortune, but properly using and allocating wealth requires much wisdom for without it possessing wealth may lead us to create infinite negative karma from evil deeds, while thinking that we are doing good. Without wisdom, we are unable to distinguish true from false, or beneficial from harmful, what may appear to have been good can turn out to have been bad and what may initially have appeared to be bad can turn out to have been good. Throughout all this we are usually unaware of having done anything wrong. Hence, we need insight to understand the outcome of all good and bad deeds and we need wisdom to deeply understand and to be far-sighted enough to distinguish the truth.

The Second Paramita is abiding by the precepts or self-discipline. We follow the proper teachings, accord with the customs of society and abide by the rules and laws of a country. We follow both the law and its spirit.

The Third Paramita is “Patience.” Whether interacting with people or circumstances, everything is attained from patience. Without it, we cannot attain achievement in anything. Having patience to endure what others cannot, we achieve what others cannot.

The Fourth Paramita is “Diligence,” seen as focused daily improvement, not trying to advance in many different directions. Advancing with diligence to a certain level, we attain concentration, the ability to remain unmoved and uninfluenced by external conditions. We achieve the Fifth Paramita of “Deep Concentration” clearly and knowing that all is intuitive wisdom, the Prajna Wisdom that is the Sixth Paramita.

Today we do not exist in wisdom but in a state of delusion; not yet having understood that we are not individuals, but are just one very small part of the whole, not many but one. Our mistaken viewpoints have led to being immersed in selfish thoughts but we need to replace these with thoughts of how to benefit others. Our selfishness, wandering discriminatory thoughts, attachments, and afflictions have hidden the truth from us. Buddha Shakyamuni taught us how to break thru these obstacles to awaken, to attain perfect wisdom and compassion, to end unhappiness, and to find genuine lasting joy, serenity, and peace for all beings.

More to come

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May all beings live in peace with a smile

keep smiling

Prusha