Miscellaneous Discourses on the Dharma (Part II)
Chapter Two Buddhas and Bodhisattvas
1. What are the Vajra's Wrathful Countenance and Thunderbolt Means of a Bodhisattva?
For example, a person with mysophobia is locked in a pen with a pig. Seeing the pig defecate and urinate in its straw bed, this person cannot help but kick the pig; this is the Thunderbolt Means. Another example is a Bodhisattva whose mind is already purified coming to the Saha World of Five Turbidities, dwelling among sentient beings filled with greed, hatred, and delusion. Seeing sentient beings deeply enveloped in ignorance, creating foolish karma without self-awareness, and being unteachable, the Bodhisattva cannot help but loudly rebuke them; this is the Vajra's Wrathful Countenance. Someone might ask, wouldn't this cause people to say the Bodhisattva is not compassionate? In truth, whether one is compassionate or not has never been defined by sentient beings. Bodhisattvas give their heart and soul for sentient beings, yet sentient beings are heartless and soulless, and do not recognize the heart and soul. It is unavoidable for Buddhas and Bodhisattvas to be scolded by sentient beings; it would be rather abnormal not to be scolded by sentient beings in the Saha World of Five Turbidities. Otherwise, how could there be those who regress from the Bodhisattva Path?
2. Bodhisattvas Should All Understand the Path of Practice
Bodhisattvas have clear understanding of the Dharma they are currently practicing, the Dharma they will practice next, and the Dharma they will practice after that. Their wisdom can perceive the Dharma that should be practiced for one kalpa, several kalpas, or even longer periods. Since Bodhisattvas possess wisdom, they must have clear understanding of all Dharmas. All the paths and methods of practice are clearly understood, and they are clear in their minds about how to proceed step by step. If they are not clear, it is delusion, which must be eliminated through practice. Every Bodhisattva can clearly know their current level of practice, what Dharma they have accomplished, what Dharma they have not accomplished, what Dharma they need to practice next, and how to practice it; all are clearly understood. If they are not clear, it is delusion, lacking the wisdom they should currently possess.
When Bodhisattvas begin their practice, just as they are about to take the first step, they are clear about which direction they should step towards. They do not walk randomly in confusion. If they walk randomly, they might not even know they have strayed onto a wrong path. Such a confused person is not a Bodhisattva and is not yet qualified to be one. Especially for Bodhisattvas who propagate the Dharma and guide others, their minds are even clearer about where they are leading sentient beings.
3. The Meaning of Bodhisattva
Currently, Buddhist practitioners subjectively fall into two categories. One category consists of those who study extensively and possess much knowledge, are full of confidence in cultivation and study, and have some arrogance and conceit. They proclaim to everyone that they are not only Bodhisattvas but extraordinary Bodhisattvas. When fellow practitioners meet and exchange greetings, they address each other as "So-and-so Bodhisattva," praising each other, feeling very satisfied inwardly. The other category consists of those who lack extensive study and knowledge, whose knowledge and insight are not rich enough, who do not understand the meaning of Bodhisattva, and who feel somewhat inferior in disposition, not daring to call themselves Bodhisattvas. Hearing someone call themselves a Bodhisattva, they think it is a grave sin.
Both categories of people are at fault; their dispositions belong to arrogance, whether it is haughty arrogance or inferior arrogance, both are deluded. For the second category, let us explain what is called a Bodhisattva. For example, the name "student": a person who is currently attending school and learning is called a student, including learning various contents, with a very standardized scope, even without age restrictions; an eighty-year-old can also be called a student as long as they are learning. Furthermore, a person with a student ID is even more called a student; the ID is proof.
Similarly, a person who is currently walking the Bodhisattva path, cultivating Bodhisattva conduct, is called a Bodhisattva; a person who generates the Bodhisattva mind to liberate themselves and vows to liberate others is called a Bodhisattva; a person who studies the Buddha Dharma and the Bodhisattva Dharma is called a Bodhisattva; a person who has faith in the Buddha, Dharma, and Sangha is called a Bodhisattva; a person who takes refuge in the Three Jewels is called a Bodhisattva; a person who cultivates the Bodhisattva's Six Perfections is called a Bodhisattva; especially one who has received the Bodhisattva precepts, possesses the Bodhisattva certification, has made the Bodhisattva vows, has the testimony of the Buddhas and Bodhisattvas of the ten directions, and possesses the Bodhisattva precept substance, is even more called a Bodhisattva. Bodhisattvas include ghosts, gods, animals, non-humans, heavenly beings, and all sentient beings. However, they do not include fixed-nature Śrāvakas and non-retrogressing Arhats and Pratyekabuddhas, because they do not have the mind to become Buddhas or Bodhisattvas, nor the mind to benefit and bring happiness to sentient beings; they only seek Nirvana and purity.
Bodhisattvas include ordinary being Bodhisattvas and noble/sage Bodhisattvas. Their stages and sequence are as follows:
(1) Faith-stage Bodhisattvas, from the first Faith stage to the tenth Faith stage; these ten stages are all Faith-stage Bodhisattvas, all ordinary being Bodhisattvas. They have not yet generated the mind to cultivate the Six Perfections, nor do they have the qualification or ability to cultivate them; they are cultivating faith in the Buddha Dharma.
(2) Abiding-stage Bodhisattvas, from the first Abiding stage to the sixth Abiding stage. They begin to generate the great bodhicitta, resolve to aspire to the Buddha Path, and cultivate the Six Perfections. The first Abiding stage Bodhisattva resolves to cultivate the Perfection of Giving; upon perfecting this cultivation, the first Abiding stage ends, and they enter the second Abiding stage. The second Abiding stage Bodhisattva resolves to cultivate the Perfection of Precepts; upon perfecting this cultivation, they enter the third Abiding stage. The third Abiding stage Bodhisattva resolves to cultivate the Perfection of Forbearance; upon perfecting this cultivation, they enter the fourth Abiding stage. The fourth Abiding stage Bodhisattva resolves to cultivate the Perfection of Diligence; upon perfecting this cultivation, they enter the fifth Abiding stage. The fifth Abiding stage Bodhisattva resolves to cultivate the Perfection of Meditation; upon perfecting this meditation cultivation, they enter the sixth Abiding stage. The sixth Abiding stage Bodhisattva resolves to cultivate the Perfection of Wisdom; upon perfecting this cultivation, they attain enlightenment and realization of the mind, entering the seventh Abiding stage. The seventh Abiding stage is the stage of Bodhisattvas who never regress; they are called True Meaning Bodhisattvas, also truly worthy of the name Bodhisattva, possessing not only the name of Bodhisattva but also the actual virtue of a Bodhisattva.
(3) Practice-stage Bodhisattvas: After perfectly cultivating the ten stages of the Abiding stage, they enter the Practice stage, belonging to Practice-stage Bodhisattvas. There are ten stages of practice; upon perfecting them, they enter the Dedication stage.
(4) Dedication-stage Bodhisattvas: There are ten stages; upon perfecting their cultivation, they enter the first Ground.
(5) Ground-stage Bodhisattvas: First Ground Bodhisattvas realize the Path regarding the characteristics of Yogacara, transform consciousness into wisdom, possess the Yogacara wisdom of specific discrimination, enter the Tathāgata's family, and become true Buddha-sons. They cultivate up to the Tenth Ground Bodhisattva stage. Upon perfecting their cultivation, they become Equal Enlightenment Bodhisattvas. After the Equal Enlightenment stage, like Bodhisattva Maitreya, they become the next Buddha-to-be, that is, the Wondrous Enlightenment Bodhisattva.
The ranks of Bodhisattvas, from the ordinary being Bodhisattvas of the Faith stage, to the noble-stage Abiding, Practice, and Dedication Bodhisattvas, and further to the sage-stage Ten Ground Bodhisattvas, Equal Enlightenment Bodhisattvas, and Wondrous Enlightenment Bodhisattvas, total fifty-two stages and sequences.
Each person should assess themselves: whether they are a Bodhisattva, what stage of Bodhisattva they are, what Dharma they should cultivate, what Dharma they are currently cultivating, whether they have the Bodhisattva's resolve, whether they have the Bodhisattva's precept substance, and how they should cultivate in the future. If you feel you are not even an ordinary being Bodhisattva at the Faith stage, almost a complete novice, then you are purely wasting time here. If you do not even have the resolve of a first Abiding stage Bodhisattva, do not wish to cultivate the Six Perfections, do not wish to cultivate the practice of giving, then you have absolutely no qualification to seek the realization of a Bodhisattva; you are also wasting time here.
4. The Mind and Conduct of Bodhisattvas
All Bodhisattvas must cultivate the Four Means of Embracing: loving speech, beneficial actions, working together, and sharing benefits and joys together. Only then can they have good affinities with sentient beings, and everything they do will go smoothly. If they lack good affinities with sentient beings, then they cannot be good Bodhisattvas and cannot liberate sentient beings. In the secular world, doing things emphasizes good affinity; in the Buddha Dharma, good affinity is even more emphasized. Good affinity connects everyone together, enabling mutual help, common progress, benefiting oneself and others, thereby enabling faster completion of the Bodhisattva Path cultivation and attainment of Buddhahood. Intentionally or unintentionally setting obstacles for oneself is the act of a foolish person, setting stumbling blocks for oneself, setting traps for oneself; in the end, it is oneself who suffers and faces dissatisfaction.
Wise people consider the consequences when speaking and acting, do not harm others' interests and reputation, do not praise themselves and slander others, and do not do unto others what they would not have done unto themselves. This is the most basic way of being a person, let alone becoming a Bodhisattva, which requires principles higher than this. The mind and conduct of Bodhisattvas should always give good things to others and take bad things upon themselves; they absolutely must not act contrarily, taking all good things for themselves and leaving all bad things to others; this is not the conduct of a Bodhisattva.
When Bodhisattvas have matters among themselves, they should address them face to face, speak directly to each other, correct if there is a fault, and be encouraged if there is none; they should not engage in backbiting or stirring up trouble behind the scenes. Those who speak divisively easily create the karma of slander, with very negative consequences. Speaking correctly about facts is called slander with basis; speaking incorrectly about non-facts is called slander without basis; the lightest is called speaking of the faults of the Fourfold Assembly. The Fourfold Assembly refers to the two groups of laypeople (men and women) and the two groups of monastics (men and women), among which the two monastic groups are also called the Three Jewels. The Three Jewels are further divided into ordinary Three Jewels and ultimate Three Jewels. Both the karma of speaking of the faults of the Fourfold Assembly and slander are not light; the retribution is heavy. It is hoped that all Bodhisattvas can skillfully guard their speech karma. Matters should be clarified face to face to allow the other party to correct them promptly, enabling mutual supervision and support.
The karma most easily created by all sentient beings is speech karma: false speech, divisive speech, frivolous speech; harsh speech, as well as stirring up trouble, sowing discord, jealousy, slander, also called false accusation and framing. The precepts have very strict requirements regarding speech karma because speech karma is easiest to create, created the most, and least noticed by people. Therefore, everyone should think before they speak, not just blurt things out regardless of everything else.
5. Why Doesn't the Buddha Go to the Formless Realm to Expound the Dharma?
Beings in the Formless Realm have no physical body but have consciousness; having consciousness means they have the aggregate of consciousness. Although they have consciousness, they are in meditative absorption (samadhi) and cannot hear the Buddha Dharma, let alone contemplate it. If sentient beings have no physical body, they are not humans among humans, but they are beings in the heavenly realm, advanced life forms. The five universal mental factors—contact, attention, feeling, perception, and volition—are present in all eight consciousnesses. Beings in the Formless Realm also have the five universal mental factors of consciousness, the five universal mental factors of the mental faculty (manas), and the five universal mental factors of the eighth consciousness (alaya-vijñāna).
The Buddha can expound the Dharma to heavenly beings in the Formless Realm, but beings in the Form Realm cannot hear it, humans in the human realm cannot hear it, ghosts and spirits cannot hear it. The beings in the Formless Realm are so few, and they are all non-Buddhists (outsiders), absorbed in meditation all day, so there is simply no need to expound the Dharma to them. From another perspective, beings in the second dhyāna absorption cannot hear the Buddha Dharma, let alone in the absorptions of the fourth dhyāna and above, where they cannot hear or contemplate the Dharma. Therefore, the Buddha does not go to the Formless Realm to expound the Dharma. The Buddha expounded the Avataṃsaka Sūtra (Flower Garland Sutra) and the Kṣitigarbha Sūtra in the Desire Realm Heavens and the Form Realm Heavens, and then they spread to the human realm. Other sutras were all expounded in the human realm, so that heavenly beings can descend to listen, and ghosts, spirits, and animals can also listen; this way, more sentient beings are liberated.
6. Why Were All Buddhas Initially Unwilling to Stay and Expound the Dharma After Attaining Buddhahood in Worlds Like the Saha World?
When you attain the third or fourth fruition (of Arhatship), severing the afflictions of greed, hatred, and delusion, and then look at sentient beings, your state of mind will be completely different from how you see them now. You will not say many things because it would be useless, just like a university professor looking at kindergarten children, feeling they are truly unteachable. When you attain Buddhahood, observing the multitudes of sentient beings, a vast expanse filled with greed, hatred, and delusion, so foolish, you will similarly feel that expounding the profound Buddha Dharma to such sentient beings is simply unimaginable, worse than playing the lute to a cow (casting pearls before swine). When you are on a similar level as sentient beings, you fundamentally don't feel sentient beings are any particular way. But once you transcend that level and look down from above, that state of mind is something you cannot understand or imagine now, so talking about it is useless. Buddhas, Bodhisattvas, and sages have no confidants; they are very lonely. Sentient beings cannot understand them, let alone experience the sage's state of mind.
7. Do First Ground Bodhisattvas Leave the Desire Realm?
Most Bodhisattvas generally propagate the Dharma and benefit sentient beings in the human realm, only their meditative absorptions differ. First Ground Bodhisattvas and above must possess the Form Realm meditative absorption of the first dhyāna or higher. They dwell in the human realm among sentient beings. A minority of Bodhisattvas study and liberate sentient beings in various heavenly realms. In terms of the level of meditative absorption attained and the level of severing afflictions, the minds of Bodhisattvas at the First Ground and above have left the Desire Realm; they are free from the afflictions and attachments of the Desire Realm.
8. How Would Buddhas and Bodhisattvas Respond When Encountering Disasters?
What did the Buddha do when King Virūḍhaka led his army to exterminate the Śākya clan? This time, when we Buddhist practitioners encountered the viral infection disaster, although we did not go to treat patients and kill the virus like medical personnel, we used our unique Buddhist methods to save sentient beings, such as dedicating the merit from chanting sutras, reciting the Buddha's name, and studying the Dharma, thereby promoting the early end of the pandemic. This also made a due contribution to the country and, to a certain extent, saved sentient beings. How significant this extent is cannot be conveniently stated now; it can only be said that the effect of this dedication is not small. Then, since the merit of Buddhas and Bodhisattvas is immeasurable, when encountering natural or man-made disasters, do they have many expedient and skillful means to resolve sentient beings' disasters, without killing or creating negative karmic ties with sentient beings, thus resolving all disasters?
When sentient beings lack sufficient merit and wisdom, the only way they can think of to resolve disasters is killing and hostility; they cannot think of better solutions. With sufficient merit and wisdom, a single thought can resolve the disaster. Therefore, whenever sentient beings encounter disasters, they naturally think of Buddhas and Bodhisattvas, because Buddhas and Bodhisattvas have vast and high wisdom; they can solve these problems effortlessly. However, it depends on whether sentient beings have the merit to receive it. Therefore, everyone should still strive to cultivate; cultivation is the fundamental principle. Without cultivation, one can never avoid creating unwholesome karma and then suffering the corresponding retribution.
9. The Lifespan of a Buddha
In certain kalpas, the lifespan of a Buddha and the lifespan of sentient beings are very long, measured in kalpas. One small kalpa is 16.8 million years. A Buddha's lifespan can manifest for twelve small kalpas or longer, depending on the wholesome karma created during the Bodhisattva stage and also on the karma of sentient beings. But this is only a manifestation; the actual lifespan of a Buddha is immeasurable, can be infinitely long, without the limitation of time. This time in the Saha World, Śākyamuni Buddha's lifespan was eighty years, similar to the hundred-year lifespan of sentient beings at that time. This was determined by the karma of sentient beings. Śākyamuni Buddha could have remained in the Saha World for over a kalpa, but sentient beings lacked the merit; they could not summon such a supreme fruition. Moreover, the Buddha remaining longer would not benefit the Buddhist teachings or sentient beings. Therefore, the Buddha manifested an eighty-year lifespan in accordance with conditions.
10. Can Wisdom in the Buddha Dharma Be Separated from Wisdom in Worldly Matters?
Ignorance (Avidyā) means not understanding, not knowing clearly, including not understanding or not knowing clearly all phenomena. All Buddhas have severed all ignorance, clearly understand all phenomena beyond the world (transcendental), and also clearly understand all phenomena within the world; there is not a single phenomenon they do not understand clearly. Regarding any phenomenon in the secular Dharma, if you ask the Buddha, there is none that the Buddha does not understand clearly and cannot answer. Therefore, if one is not proficient in secular Dharma, cannot behave or handle affairs properly, it is ignorance, and their Buddha Dharma is also not proficient.
All Buddhas and great Bodhisattvas of the various Grounds are not only proficient in the Buddha Dharma but also simultaneously proficient in secular Dharma. When interacting with sentient beings in the world, they clearly understand the minds of sentient beings and worldly affairs. The choices they make do not violate the secular yet can broadly liberate sentient beings, without being swayed by sentient beings.
The degree of proficiency attained in the Buddha Dharma corresponds to the degree of proficiency attained in worldly matters. The Buddha Dharma and worldly Dharma complement each other; it is not said that one can achieve the Buddha Dharma by separating from worldly Dharma. If one could, then the Buddha Dharma would be unrelated to worldly Dharma, but in fact, the Buddha Dharma has never been separate from worldly Dharma; it is closely connected to worldly Dharma. The Buddha Dharma can effectively guide worldly Dharma. If someone has very high wisdom in the Buddha Dharma but constantly encounters obstacles in worldly matters, it shows that this person is not proficient in the Buddha Dharma and does not possess true wisdom in the Buddha Dharma; the so-called wisdom is merely dry wisdom (superficial understanding without realization).
Great Bodhisattvas of the various Grounds up to the Buddha can all serve as officials, ministers, rulers, and Wheel-Turning Sage Kings in the world, as well as rulers of the various heavens. They must necessarily be proficient in worldly matters; otherwise, how could they be rulers, Wheel-Turning Sage Kings, or heavenly lords? How could they manage and govern the affairs of the sentient world? How could they command the masses and lead the multitude?
Wisdom is interconnected. Wisdom in the Buddha Dharma cannot exist separately from wisdom in worldly matters. The Buddha Dharma must be practiced within worldly matters. If one cannot practice it smoothly in worldly matters, it means the Buddha Dharma is also not mastered, to the extent that it cannot be applied in worldly matters. The realization in the Buddha Dharma must be manifested through the actions of body, speech, and mind in worldly matters. If the actions of body, speech, and mind are not transformed and purified, and handling affairs is not perfect, it shows that this person's cultivation is still insufficient; their power of concentration, power of merit, and power of wisdom are all inadequate. Therefore, there is no Buddha Dharma that can manifest apart from worldly Dharma.
11. What Specifically Does "Other-Power Encouragement" Refer to in the Buddha-Recitation Dharma Door?
"Other-Power Encouragement" refers to the encouragement and motivation from external conditions; it can be said to be the Buddha's blessing power. Especially when reciting the Buddha's name, reciting the Buddha will resonate with the Buddha. The Buddha, sensing this, knows the thoughts and wishes of the reciter and exerts a blessing function to help the reciter increase their power on the Path.
The blessings of Buddhas and Bodhisattvas generally manifest in maturing the sentient beings' Five Roots and Five Powers. The Five Roots include the faith root, mindfulness root, diligence root, concentration root, and wisdom root. Based on these Five Roots, the Five Powers are generated. Under the function of these five powers, the practitioner's Path cultivation continuously progresses, the mind becomes purified, and they will gain results and accomplishments.
12. Why Did Past Patriarchs and Great Virtuous Ones Generally Not Quote Scriptures When Expounding the Dharma?
Past Patriarchs and Great Virtuous Ones were truly cultivated, truly realized, truly virtuous, truly enlightened Bodhisattvas. Therefore, when expounding the Dharma, they only spoke from their own wisdom and realization, not seeking profound explanations, without concealment, speaking truthfully and discussing according to principle. If they occasionally quoted scriptures, it was firstly for those whose conditions were not ripe and whose faith roots and wisdom were insufficient, and secondly, when the Dharma meaning was profound, they used Buddhist scriptures as an auxiliary explanation.
From another perspective, practitioners in ancient times had relatively deep good roots, their merit, concentration, and wisdom were relatively good, their faith roots were sufficient, and they had the discerning eye for the Dharma (Dharma-eye). They had the correct power of discernment and receptivity towards the Patriarchs' teachings. Therefore, the Patriarch Bodhisattvas could expound the Dharma confidently, speaking their own wisdom and realization without worry. Sentient beings today have light and few good roots; their merit, concentration, and wisdom are deficient, their faith roots are insufficient, and they lack the discerning eye for the Dharma. Many listen to deceit but not to exhortation. Therefore, when expounding the Dharma, one must quote more scriptures to inspire faith. On the other hand, if the expounder has cultivated for a short period, lacks true wisdom and realization, and has not yet mastered the Dharma meaning, they have no choice but to quote scriptures. Even when quoting scriptures, firstly, sentient beings cannot understand them correctly, and secondly, the expounder has not thoroughly mastered the scriptures, so misunderstandings and misinterpretations are still unavoidable. This is the result of sentient beings' karma; heavy karma and scant merit make the path of cultivation tortuous, with advances and retreats, not knowing when it will end.
13. The State of Androgyny
The body and mind depend on each other and influence each other. If consciousness encounters obstacles, it must be that the subtle root (the brain/nervous system) has developed problems. Problems with the subtle root arise, firstly, from the ripening and manifestation of innate karmic seeds; the karmic retribution has appeared. Secondly, from acquired factors causing obstacles to the subtle root. Looking at the physical body from outside, the whole is like a robot that needs constant lubrication to work; it is truly nothing worthy of greed or attachment. A noble and virtuous soul is far more valuable than the physical body; a wise soul is immeasurably more valuable than the physical body. Therefore, we should all pursue a high-level mind, pursue the wisdom and liberation of the mind.
A high-level mind must necessarily have transformed consciousness into wisdom, possessing sufficient concentration and wisdom to change the physical body, enabling the body to possess the marks of excellence and dignity, having both the advantages of the male form and the advantages of the female form. In appearance, it has both male and female characteristics, perfectly integrating the male and female forms, achieving androgyny. The skill of meditation can cultivate androgyny, making the physical body leak-free (free from defilements), not needing to rely on the opposite sex to supplement or compensate for one's own deficiencies. Thus, with independent personality, one becomes increasingly perfect and can be reborn by lotus birth in the future. With meditative absorption of the first dhyāna or higher, one will know what preliminary androgyny is like, but the first dhyāna is not enough; it requires long-term cultivation, even cultivation over long kalpas.
This is the discussion of androgyny from the perspective of meditation and the physical body. The most fundamental androgyny refers to the spiritual and mental aspect. In spirit, willpower, character, temperament, demeanor, personality, cultivation, conduct, and so on, one possesses both the strengths and wisdom of males and the strengths and wisdom of females. There is no need to rely on the opposite sex to compensate for deficiencies in one's will and mind because one inherently possesses duality, already perfect or near perfect, superior to ordinary people. Great Bodhisattvas are generally androgynous, possessing the strengths of both genders, including wisdom and physical appearance. The appearance of Buddhas and Bodhisattvas cannot be distinguished as male or female; in terms of wisdom, males and females are the same, hence they are called Mahāsattvas (Great Beings).
The appearance of beings in the Form Realm heavens is not distinguished as male or female; they all possess meditative absorption of the first dhyāna or higher. In the Pure Land of Ultimate Bliss and many Buddha lands, people are also not distinguished by gender; there is no gender distinction, and the physical body remains forever young. This is the karmic result summoned by meditation, merit, and wisdom. When there is no gender distinction, interaction is particularly natural, without dissonance, without disputes, without afflictive emotions; it feels comfortable, free, and natural. When two genders interact together, there are many troubles, wasting much energy and mental effort.
