Anyone who enters the Realms of Form and Formlessness is commonly called a “heavenly immortal”. Their spiritual level is exalted, and their meditative concentration is exceptionally profound. What does it mean to have profound concentration? It refers to their unwavering stability in both sitting and standing. In the Human Realm, a Bodhisattva demonstrates such composure that, no matter how they are treated, they remain undisturbed and resolute, showing a profound depth of concentration and an exalted spiritual state. Such individuals are free from depression, arguments, anger, jealousy, and so forth. They have transcended the cycle of rebirth in the Six Destinies, surpassing even the Realm of Formlessness. They are capable of guiding and awakening people through the manifestation of a Bodhisattva. Why? Within the Bodhisattva Realm, they manifest in these divine forms. In other words, the spiritual level of this Buddhist practitioner surpasses both the Realms of Form and Formlessness, becoming a true embodiment of a Bodhisattva. For instance, when we refer to someone in the Human Realm as a Bodhisattva, we mean that their spiritual state aligns with that of the Bodhisattva Realm. They manifest as Bodhisattvas, embodiments of the Bodhisattva’s attainment.
Many ask, “Why would Bodhisattvas, who could enjoy heavenly blessings, choose to come to the Human Realm, endure hardships, and save people?” Do you understand the reason? It’s because by guiding and transforming people in the Human Realm, and establishing a place for spiritual practice here, upon returning to Heaven, they establish Pure Lands of the Ten Directions. Guan Yin Bodhisattva, known in Heaven as the Ancient Buddha of the South Seas; why then does she descend to save and awaken sentient beings? Every vow she undertakes, every spiritual practice place she establishes in the Human Realm, results in the creation of an identical Pure Land in Heaven. For example, Mount Putuo (Mount Potalaka) is regarded as Guan Yin Bodhisattva’s sacred place in the Human Realm, and in Heaven, there is a Pure Land world of Guan Yin Bodhisattva mirroring Mount Putuo.
Buddhist scriptures state that with each recitation of “Amitabha Buddha”, a lotus flower will emerge in the ponds filled with seven jewels and the water of eight merit-virtues in the Western Pure Land of Ultimate Bliss. Today, I have such a place for spiritual practice at Guan Yin Citta Practice Centre; similarly, there will also be a corresponding place in Heaven. Therefore, one must earnestly learn and practise. Whether in behaving as a good person or striving for Buddhahood, one must have unwavering vows. Only with these powers of vows can one descend to guide and awaken sentient beings and attain Buddhahood. Remember, the more diligently you cultivate this land of Buddhism in the Human Realm, the more your spiritual growth flourishes, naturally leading to higher spiritual attainment in Heaven. For instance, by accumulating more merit and virtue, you gain more merit and virtue; by doing more good deeds, you cultivate a kind heart; by thinking more for the benefit of others, others will consider you, enabling you to accumulate greater merit and virtue. Many only think of themselves, unwilling to give. Can they accrue merit and virtue in such a manner? Thus, a person’s level of spiritual attainment can only be earned through their actions.
To establish one’s own Buddha Land, it’s imperative to utilise the Reward Body. Only then can one produce results in their Buddha Land. The Reward Body pertains to the physical form we adopt due to our karmic outcome. Good actions yield positive outcomes, and bad actions lead to negative consequences. This karmic outcome doesn’t affect your spiritual essence but manifests on your physical body. With this Reward Body, you must undergo these karmic outcomes. In the human world, good deeds result in good returns, while bad actions result in negative repercussions. This happens because the effects are reaped on the very ground where you’ve planted your karmic actions. For example, in my practice place, if only positive seeds are planted, the rewards and merits I receive will manifest on this land. Hence, rather than overthinking, simply move forward steadily, taking one step at a time. Avoid mistakes, and when it’s your time to achieve Buddhahood, it will naturally transpire. This concept can be likened to rice – it’s best appreciated when fully cooked to savor its full flavour. The same principle applies to practising Buddhism.
Some have asked me, “Can a genuine Bodhisattva employ their Dharma powers to reprimand someone?” If the individual is malicious, they can. However, the guiding principle is to have a righteous heart, not a malevolent one. While Bodhisattvas aim to compassionately guide beings, Dharma protectors will undoubtedly penalise the wicked. For instance, if you endure hardships today, it’s because of the negative seeds you’ve sown. Conversely, if you’re rejoicing, it’s due to the positive seeds you’ve planted. No matter the reason, one should accept the consequences with composure. Many complain, saying, “It’s not fair.” But what really is fairness? Can you recall your past lives? Can you see the misdeeds from your previous lives or the generous actions of others now? When adversity strikes, many feel it’s unfair, but why do they feel content when others suffer? Is that fair?
Within the Ten Dharma Realms, the seventh realm has moved beyond the cycle of rebirth within the Six Destinies. But are there Bodhisattvas in these Six Destinies? Certainly, there are. For example, in the Human Realm, due to their previous vows, some come back with Emanation and Dharma Bodies. Bodhisattvas exist in every realm. However, the seventh realm differs as it surpasses the cycle of the Six Destinies. A Bodhisattva signifies enlightenment; once you achieve enlightenment, you become a Bodhisattva. It’s crucial to grasp these concepts. The eighth realm is Pratyekabuddha Realm, the ninth is the Bodhisattva Realm, where Bodhisattvas demonstrate immense compassion and wisdom. The tenth realm, the pinnacle of spiritual attainment, is the Buddha Realm. All the above is collectively termed as the “Four Sagely and Six Mundane Realms”.
As I’ve mentioned before, one must attain merit and virtue with their Emanation Bodies before they can realise their Dharma Bodies. When your Emanation Body guides and enlightens sentient beings similarly to a Bodhisattva, then, in the Human Realm, your Dharma Body becomes akin to a Bodhisattva. Essentially, when your soul is purified – considering the Emanation Body is your soul – and it embodies the wisdom of the Buddhas and Bodhisattvas, your physical being is then regarded as a Bodhisattva.
When your physical body refrains from committing wrongs, it’s because your soul does not wish to. Consequently, your body remains pure. However, when one desires to commit an evil act, their soul is undoubtedly tainted. Take theft, for instance: the idea of stealing is first conceived in one’s mind, and then the body acts on it. When a person’s wisdom reaches a certain level where they think of nothing and attachments cease, they free themselves from suffering. Conversely, when they are attached to every worldly thing, they suffer. If a person’s beliefs, principles, and soul evolve to the level of a Bodhisattva, then their actions and their life mirror that of a Bodhisattva. If you haven’t cultivated your Emanation Body, then certainly your Dharma Body is not that of a Bodhisattva.
I will continue delving into the topic of the wisdom of the Buddha and Bodhisattvas. Even filled with intelligence and thoughts, one cannot match the Bodhisattvas’ wisdom. Consider this analogy: An elephant goes to the sea to drink water. No matter how large its stomach, can it possibly drink all the water from the sea? The teachings of Buddhism are as vast as an ocean. How can one possibly learn them all? Similarly, when a mosquito drinks water, it takes only a minuscule amount and may think it has consumed everything. Some delve deep into Buddhism, akin to an elephant drinking vast amounts of water, while others grasp only a fraction, similar to a mosquito, erroneously believing they know everything. With the infinite Buddha-dharma, how could your limited learning be enough? The Buddha-dharma is inexhaustible – no one can ever claim to know it completely.
How should one approach the study of Buddhism? To truly grasp its essence, imagine the seawater as being inherently yours because you are akin to a Buddha or Bodhisattva. Only by being a Buddha or Bodhisattva can you fully appreciate the spring of the Buddha. Similarly, when you deeply understand the water—its molecular structure, minerals, carbohydrates, and other components—only then does the water truly become ‘yours.’ Without this understanding, one might naively question, ‘why is the water salty?’—overlooking the inherent nature of seawater. Many who delve into Buddhism have varying interpretations and beliefs. They establish their places of practice, thinking theirs is the singular correct path. Some even go to extremes, denouncing other teachings as false. However, I refrain from passing judgment on different Dharma Doors. I’ve advised you to follow the teachings of Guan Yin Bodhisattva. Reflect on my words with a genuine Buddhist heart; the teachings that resonate with you are the true ones.
Why is it that what is right and true is universally embraced? Because it resonates with our inherent nature. Embracing this right understanding is paramount. Can one pray for wealth through Buddhist practice? Should one accept money for sharing the Dharma? Should they strive to guide and awaken all sentient beings? How many Buddhist practitioners are there today who can explain Buddhist teachings in public? If you ask them questions, they might not say much, not because they haven’t learned. In fact, they may have acquired considerable knowledge, but being able to explain it well is a different skill. It’s not their fault; true understanding is the key.
Always remember when we study the Buddha-dharma, immerse yourself deeply in the ocean of Buddhism. Reflect on this: doesn’t this vast ocean belong to you? Otherwise, you’re merely skimming the surface, touching it briefly, and mistakenly thinking you’ve comprehended it all, feeling elated. That’s just the tip of the iceberg. The teachings of Buddhism are profound, and what you’ve understood is scratching the surface. It’s like the parable of the blind men touching an elephant. One blind man, having never encountered an elephant, touches its trunk and believes, “The elephant is long.” Another feels its belly and declares, “No, the elephant is round and soft, like a ball.” Think about it: their impressions are just a fraction of the vast teachings of Buddhism. They can’t see the bigger picture. In studying the Buddha-dharma, it’s crucial to look at things in a holistic manner, not in isolation.
A Reward-body Buddha means this person has already attained the wisdom of Buddhahood in the human realm. One must have the patience and forbearance of a Buddha or Bodhisattva. I too am practising patience and diligent perseverance. Do not feel hurt if someone criticises you over a small matter. You must cultivate patience and endurance. Remember, people will always have something to say about you. When you do right, people will comment; when you do wrong, the criticism will be harsher. Even if you stay silent, they will still talk. This is just the current social phenomenon. Take it in your stride. Let them talk. If you are in the right, they will eventually regret their words and still treat you well later. If you can stand firm against naysayers, it proves your mettle. But if you falter under criticism, then you’ve let their words dictate your actions. Has anyone in history ever avoided all criticism? Even great leaders with excellent reputations have detractors. Mentally prepare yourself for criticism. It provides opportunities for growth. Without criticism, how could you improve? If I didn’t correct you (disciples), how could you strive and progress on the path?
Never forget that we too are Buddhas. Only by recognising ourselves as a Buddha can we behave as one. If your mind is not upright, you can’t attain Buddhahood. I tell you, a Reward-body Buddha is essentially a Buddha in the Human Realm, representing the enjoyment of ‘meditative attainment’. Only when one is upright, with a concentrated mind, can they truly relish the spiritual state of meditative attainment. Take, for example, people of high moral standing who help others. Their pleasure comes from helping others because they’ve reached a stage where doing good brings joy. Conversely, if you help someone but feel hard done by or deflated, you haven’t reached this elevated stage and thus can’t experience this enjoyment.
When undertaking a task, if neither you nor anyone else manages to complete it, resulting in its failure, some may wallow in despair while others might remain upbeat. Why? Those feeling despair believe that with this failure, there won’t be another opportunity, as they’re reluctant to try again. However, the optimistic ones think, “Ah, now I understand why we failed. Next time, we’ll surely succeed.” Facing the same challenge, if your mind is upright and concentrated, you’ll keep pushing forward undeterred by setbacks. Such individuals are bound for success, and therein lies genuine enjoyment.
