Buddha’s virtue refers to possessing the moral character of Buddha. In our conduct, we should embody Buddha’s moral character, virtues, and inner nature. The fruition of Buddhahood involves attaining the fruits and the supreme status of Buddhahood. The fruit of non-self (anattā) is such that those who genuinely cultivate well see the fruit as empty. The fruit of non-self implies there is no fruit. Having no fruit means truly attaining fruits, while attaining fruition also signifies there is no fruition. Buddha’s moral character, virtues, and inner nature represent the highest level of spiritual cultivation (anuttara-samyak-sambodhi), encompassing unsurpassed and supreme enlightenment with complete awakening and perfect wisdom.
The holy light of Buddha is a combination of two types of light: the light of the physical body and the light of wisdom. The light of the physical body arises from adopting a vegetarian diet, maintaining a pure mind, refraining from evil thoughts, and keeping the body clean. To attain the light of the physical body, one must cultivate their body to emit light. Then, work on activating the light of wisdom. When it merges with the light of the physical body, the holy light of Buddha emerges. However, if one’s body, mind, actions, and soul are impure, they cannot expect to have the holy light of Buddha, as the Buddha’s light will not be able to penetrate. As an analogy, sunlight cannot pass through an opaque wrapping; only when the wrapping is transparent will the sunlight naturally shine through.
The unity of knowledge and action emphasises the importance of applying principles through actions. In studying Buddhism, merely understanding numerous principles without incorporating them into your actions falls short of this unity. Both knowledge and actions should be combined seamlessly. Your cultivated conduct and the Buddhist knowledge you acquire should merge to complement each other.
As you cultivate your conduct, seek knowledge, perform good deeds, and share the Dharma with others, you will gain more Buddhist knowledge. Engaging in good deeds will lead to a deeper understanding of Buddhist principles and foster personal growth. In the process of sharing the Dharma with others, you will deepen your wisdom, and through your actions, you will acquire knowledge.
However, some people might appear well-versed in various Buddhist theories but fail to put them into practice. Possessing vast knowledge without applying it renders it useless and will be regarded as ignorance. It is essential to remember that you should utilise your Buddhist knowledge to reach out to sentient beings, helping them achieve enlightenment and liberation from suffering.
The Buddha said, “Whoever clings to a particular opinion and despises others’ views is regarded as despicable.” This means that when someone is adamant about their own viewpoint and stubbornly believes they are right while considering others’ perspectives to be wrong and looking down on them, they are seen as a despicable person. Many people in this world cling to their own beliefs, viewpoints, and the things they have learned while dismissing other ideas. The wise refer to these individuals as being “tied-up.”
Wise people say that those who stubbornly adhere to their own viewpoints and refuse to accept others’ perspectives are “tied-up,” meaning they bind and constrain themselves. The Buddha-dharma is not merely a set of theories. Instead, it is meant to be genuinely practised and applied in one’s life. If someone learns Buddhism but does not truly practise what they have learned, they will not be able to connect with Buddhas and Bodhisattvas.
You should understand that if one isn’t a person of leisure, they won’t simply idle away and do nothing; whereas if one appears to be a person of leisure, they are actually no ordinary person. This statement reveals an insight: In doing anything, one should focus on merit and virtue. If you do anything solely based on just being kind or for the sake of completing a good deed, you will not gain merit and virtue. Only when you do things with a focus on merit and virtue can you benefit both your body and mind.
Merit comes from the heart and is considered as such when it goes beyond the scope of normal good deeds. Perform good deeds with your Buddha-nature and Buddha-virtue. Virtue is morality, the moral character of Buddhas and Bodhisattvas. Coupled with your own Buddha-virtue, the deeds you perform are deemed meritorious and virtuous.
People should take refuge in themselves, seeking refuge in the Triple Gems of their own nature: Buddha, Dharma, and Sangha. One should take refuge in their own Buddha, Dharma, and Sangha; the Buddha resides within the mind, the Dharma manifests in one’s actions, and the Sangha is embodied in one’s discipline. Who else can be your refuge? You are already a Buddha and Bodhisattva in essence; in whom should you take refuge? In practising Buddhism, one must not be greedy or attached, as greed and attachment can lead one to commit all kinds of evil deeds. It is because of your greed and attachment that you engage in unwholesome actions.
Sages and wise individuals are those who can subdue their thoughts and become virtuous. Cultivated people are known as sages, and only those who can restrain their own thoughts can become sages. Ordinary beings, on the other hand, are driven by delusive thoughts, which make them mundane. It is because of the abundance of these delusive thoughts that they remain ordinary people.
In conclusion, a piece of advice for the disciples: fools dwell on the faults of their teachers, while the wise learn from their teachers’ strengths. In society, do not focus on the shortcomings of others; instead, look for their merits. Among every three people, there is always someone we can learn from; within every ten steps, there is always something valuable. Due to time constraints, I will end my talk here. Thank you.
